The works of John Owen

pi; ! si'irroy. N. J.
No. Bool\ -J^ _^

L.

The John M. Krebs Donation.

THE

WORKS

JOHN OWEN, D.D.

EDITED

BY THOMAS RUSSELL, M.A.

MEMOIRS OF HIS LIFE AND WRITINGS,
BY WILLIAM ORME.

VOL. XIV.

CONTAINING

A PRACTICAL EXPOSITION ON

THE HUNDRED AND THIRTIETH PSALM: A TREATISE OF THE DOMINION OF

SIN AND GRACE : AND A HUMBLE TESTIMONY UNTO THE GOODNESS

AND SEVERITY OF GOD IN HIS

DEALING WITH SINFUL CHURCHES AND NATIONS.

LONDON:

PRINTED FOR RICHARD BAYNES, 28, PATERNOSTER ROW:

And sold by J. Parker, Oxford ; Deighlon and Sons, Cambridge ; D. Brown,
Waugh and Innes, and H. S. Baynes and Co. Edinburgh ; Clialmers and
Collins, and M. Ogle, Glasgow; M. Keene, and R. M. Tims, Dublin.

1826.

CONTENTS

THE FOURTEENTH VOLUME.

A PRACTICAL EXPOSITION ON THE CXXXtb PSALM. '

Page

To tbe reader iii

A paraphrase 7

General scope of the whole psalm 9

The state and condition of the soul represented in the psalm. The two first
verses opened 11

Gracious souls may be brought into depths on the account of sin. What those
depths are 13

Whence it is that believers may be brought into depths on account of sin.
Nature of the supplies of grace given in the covenant. How far they extend.
Principles of the power of sin • • • 20

What sins usually bring believers into great spiritual distresses. Aggravations
of these sins 27

The duty and actings of a believer under distresses from a sense of sin. His
application unto God. To God alone. Earnestness and intention of mind
therein 33

Verse 3. — The words of the verse explained ; and their meaning opened • • • • 46

What first presents itself to a soul in distress on the account of sin. This opened
in four propositions. Thoughts of God's making sin, according to the tenor
of the law, full of dread and terror 48

The first particular actings of a soul towards a recovery out of the depths of
sin. Sense of sin, wherein it consists. How it is wrought. Acknowledg-
ment of siu ; its nature and properties. Self-condemnation 57

Grounds of miscarriages when persons are convinced of sin and humbled.
Resting in that state. Resting on it 66

Verse 4. — The words explained, and the design or scope of .the psalmist in them
discovered 71

Propojitions or observations from the former exposition of the words. The first
proposed to confirmation. No encouragement ftir any sinner to approach
unto God, without a discovery of forgiveness • '6

'V CONTENTS.

Page
Greatness and rareness of the discovery of forgiveness in God Reasons of it.
Testimonies of conscience, and law against it, &c. 79

False presumptions of forgiveness discovered. Differences between Ihem and
failh evangelical 87

The true nature of gospel forgiveness. Its relation to the goodness, grace, and
will of God. To the blood of Christ. To the promise of the gospel. The
considerations of faith about it 93

Forgiveness discovered, or revealed only to faith. Reasons ihereof 108

Discovery of forgiveness in God a great supportnient to sin-entangled souls.
Particular assurance attainable Ill

Evidences of forgiveness in God. No inbred notions of any free acts of God's
will. Forgiveness not revealed bj' the works of nature, nor the law 129

Discovery of forgiveness in the first promise. The evidence of tlie truth that
lies therein. And by the institution of sacrifices. Their use and end. Also
by the prescription of repentance unto sinners 136

Further evidences of forgiveness with God. Testimonies that God was well
pleased «ith some that were sinners. The patience of God towards the
world : an evidence of forgiveness. Experience of the saints of God to the
same purpose i49

Institution of religious worship an evidence of forgiveness 170

The giving and establishing of the new covenant another evidence of forgive-
ness with God. The oath of God engaged in the confirmation thereof • • • • 182

The name of God confirming the truth and reality of forgiveness withhira. As
also the same is done by the properties of his nature 191

Forgiveness manifested in the sending of the Son of God tu die for sin. And
from the obligation that is on us to forgive one another 202

Properties of forgiveness. The greatness and freedom of it 216

Evidences that most men do not believe forgiveness 223

Exhortation unto tlie belief of the forgiveness that is «ilh God. Reasons for
it, and the necessity of it 235

Rules to be observed by them w])o would come to stability in obedience. The
first rule. Christ the only infallible judge of our si)iritual condition. How
he judgeth, by his word and Spirit 268

Self-condemnation and abhorrency for sin consistent with gospel justification
and peace. The nature c)f gospel assurance ; what is consistent with it.
What are the eflfects of it 274

Continuance in waiting necessary unto peace and consolation. The fourth rule.
Remove the hindcrances of believing by a searching out of sin. Rules and
directions for thai duty ' '-82

The fifth rule. Distinction between unbelief and jealousy. The sixth rule.
Distinction between failh and spiritual sense ^8^

The seventh rule. Mix not foundation and building work together. The
eighth ; spend not time in heartless complaints, &c. 29.t

CONTENTS. ,

The iiiruh rule. Take heed of undue expressions concerning God and his ways

in distress ,,„^

o02

The tenfh rule. Duly improve the least appearances of God in a « ay of grace

or pardon „

oO j

Second general head of the application of the truth insisted on. Grounds of
spiritual disqiiietments considered. The first, afflictions. Ways and means
of the aggravation of afflictions. Rules about them 307

Objeclions against believing from things internal. The person knows not
whether he be regenerate or no. State of regeneration asserted. Difference
of saving and common grace. This difference discernable. Men may know
themselves to be regenerate. The objection answered 3I8

Objections from the present state and condition of the soul : weakness and im-
perfection of duty. Opposition from indwelling sin 337

God the proper object of the soul's waiting in its distresses and depths 360

Considerations of God rendering our waiting on him reasonable and necessary.
His glorious being

Influences of the promises info the soul's waiting in time of trouble. The
of them

nature

362

383

A TREATISE OF THE DOMINION OF SIN AND GRACE
To the serious reader

: 399

CHAP. I.

What sin is consistent with the state of grace, and what not. Sin's great de-
sign in all, to obtain dominion : it hath it in unbelievers, and contends for it
in believers. The ways by which it acts 4qk

CHAP. II.

The inquiries for understanding the text proposed ; the first spoken to : viz. What
is the dominion of sin, which we are freed from, and discharged of, by grace • • 409

CHAP. III.

The second inquiry spoken to; Whether sin hath dominion in us or no? In
answer to which it is shewed, that some wear sin's livery, and they are the
professed servants thereof. There are many in wliich the case is dubious
where sin's service is not so discernable. Several exceptions are put in
against its dominion, where it seems to prevail. Some certain signs of its
dominion. Graces and duties to be exercised for its mortification 420

Ti CONTEMN.

CHAP. IV.

liardnrss of heart spoken to, as an eminent sign ut' sin'u dominion, <^nd i»
shewed, that it ought to be considered as total or partial Uw

CHAP. V.

Tiietljird inquiry handled, viz. What is the assurance given as, and what are
the grounds thereof, that sin shall not have dominion over us ?

The ground of this assurance is, that we are not under the law but grace. The
force of this reason shewed, viz. How the law doth not destroy the dominion
of sin, and how grace dethrones sin and gives dominion over it 4.50

CHAP. VI.

The practical observations drawn from, and application made of, the whole text • 462

A HUMBLE TESTIMONY UNTO THE GOODNESS AND SEVERITY OF GOD,
IN HIS DEALING WITH SINFUL CHURCHES AND NATIONS. 475

PRACTICAL EXPOSITION

ON

THE CXXXth PSALM:

WHEREIN

THE NATURE OF THE FORGIVENESS OF SIN IS DECLARED, THE TRUTH AND
REALITY OF IT ASSERTED;

THE CASE OF A SOUL DISTRESSED WITH THE GUILT OF SIN,

AND RELIEVED BY

A DISCOVERY OF FORGIVENESS WITH GOD, IS AT LARGE DISCOURSED.

John V. S9. — Search the Scriptures.

VOL, XIV.

IMPRIMATUR,

ROB. GROVE. R. P. HUMPH. Doni. Episc. Lond. h Sac. Dom.

Octob. 12, 1668.

TO THE READER.

Christian Reader,

The ensuing exposition and discourses are intended
for the benefit of those, whose spiritual state and con-
dition is represented in the psahnhere explained. That
these are not a few, that they are many ; yea, that to
some part or parts of it, they are all who believe, both
the Scriptures and their own experience will bear tes-
timony. Some of them it may be will inquire into, and
after, their own concernments as they are here declared.
To be serviceable to their faith, peace, and spiritual
consolation, hath been the whole of my design. If
tliey meet vi^ith any discovery of truth, any due appli-
cation of it to their consciences, any declaration of the
sense and mind of the Holy Ghost in the Scriptures
suitable unto their condition, and useful to their edifica-
tion, much of my end and purpose is obtained. I know
some there are that dislike all discourses of this nature,
and look upon them with contempt and scorn. But
why they should so do, I know not, unless the gospel
itself, and all the mysteries of it be folly unto them.
Sin and grace in their original causes, various respects,
consequents, and ends, are the principal subjects of the
whole Scripture, of the whole revelation of the will of
God to mankind. In these do our present and eternal
concernments lie, and from and by them hath God de-
signed the great and everlasting exaltation of his own
glory. Upon these do turn all the transactions that are
between God and the souls of men. That it should be
an endeavour needless, or superfluous, to inquire into
the will of God about, and our own interest in, these
things, who can imagine ? Two ways there are where-
in. 3-

IV • TO THE READER.

by this may be done. First, speculatively, by a due
investigation of the nature of these things, according as
their doctrine is declared in the Scripture. An endea-
vour according to the mind of God herein, is just and
commendable, and comprehensive of most of the chief
heads of divinity. But this is not to be engaged in for
its own sake. The knowledge of God and spiritual
things have this proportion unto practical sciences, that
the end of all its notions and doctrines consists in prac-
tice. Wherefore, secondly, these things are to be con-
sidered practically, that is, as the souls and consciences
of men are actually concerned in them, and conversant
about them. How men contract the guilt of sin, what
sense they have, and ought to have, thereof, what dan-
ger they are liable unto thereon, what perplexities and
distresses their souls and consciences are reduced to
thereby, what courses they fix upon for their relief; as
also what is that grace of God whereby alone they may
be delivered ; wherein it consists, how it was prepared,
how purchased, how it is proposed, and how it may be
attained ; what effects and consequents a participation
of it doth produce; how in these things faith and obe-
dience unto God, dependance on him, submission to
him, waiting for him, are to be exercised; is the princi-
pal work that those who are called unto the dispensa-
tion of the gospel ought to inquire into themselves, and
to acquaint others withal. In the right and due manage-
ment of these things, whether by writing, or oral in-
struction, with prudence, diligence, and zeal, doth con-
sist their principal usefulness in reference unto the glory
of God, and the everlasting welfare of the souls of men.
And they are under a great mistake, who suppose it an
2asy and a common matter to treat of these practical
things usefully, to the edification of them that do be-
lieve. Because both the nature of the things themselves,
with the concerns of the souls and consciences of all

TO THE READER.

sorts of persons in them, require that they be handled
plainly, and without those intermixtures of secular
learning, and additions of ornaments of speech, which
discourses of other natures may, or ought to be com-
posed and set off withal ; some judging by mere outward
appearances, especially if they be of them from whom
the true nature of the things themselves treated of are
hid, are ready to despise and scorn the plain manage-
ment of them, as that which hath nothing of wisdom or
learning accompanying of it, no effects of any commend-
able ability of mind for which it should be esteemed.
But it is not expressible how great a mistake such per-
sons, through their own darkness and ignorance, do la-
bour under. In a right spiritual understanding, in a
due perception and comprehension of these things, the
things of the sins of men and grace of God, consists the
greatest part of that wisdom, of that soundness of mind,
of that knowledge rightly so called, which the gospel
commands, exhibits, and puts a valuation upon. To
reveal and declare them unto others in words of truth
and soberness, fit and meet to express them unto the un-
derstandings of men opened and enlightened by the same
spirit, by whom the things themselves are originally re-
vealed to derive such sacred spiritual truths from the
word, and by a due preparation to communicate and ap-
ply them to the souls and consciences of men, contains a
principal part of that ministerial skill and ability, which
are required in the dispensers of the gospel ; and wherein
a severe exercise of sound learning, judgment and care
[are] necessary to be found, and maybe fully expressed.
Into this treasury, towards the service of the house of God,
it is, that I have cast my mite in the ensuing exposition
and discourses on the hundred and thirtieth psalm. The
design of the Holy Ghost was therein to express and re-
present in the person and condition of the psalmist, the
case of a soul entangled, and ready to be overwhelmed

VI TO THE READER.

with the guilt of sin, relieved by a discovery of grace
and forgiveness in God, with its deportment upon a par-
ticipation of that relief. After the exposition of the
words of the text, my design and endeavour hath been
only to enlarge the portraiture here given us in the
psalm, of a believing soul in and under the condition
mentioned ; to render the lines of it more visible, and
to make the character given in its description more legi-
ble : and withal to o;ive unto others in the like condition
with the psalmist, a light to understand and discern
themselves in that image and representation, which is
here made of them in the person of another. To this
end have I been forced to enlarge on the two great heads
of sin and grace ; especially on the latter, here called the
' forgiveness that is with God.' An interest herein, a
participation hereof, being our principal concernment
in this world, and the sole foundation of all our expecta-
tions of a blessed portion in that which is to come; it cer-
tainly requires the best and utmost of our endeavours,
as to look into the nature, causes, and effects of it, so
especially into the ways and means whereby we may
be made partakers of it ; and how that participation
may be secured unto us unto our peace and consola-
tion; as also into that love, that holiness, that obedience,
that fruitfulness in good works, which, on the account
of this grace, God expecteth from us, and requireth at
our hands. An explication of these things is that which
I have designed to ensue and follow after in these dis-
courses, and that with a constant eye, as on the one
hand to the sole rule and standard of truth, the sacred
Scriptures, especially that part of it which is under pe-
culiar consideration ; so on the other to the experience
and service unto the edification of them that do believe,
whose spiritual benefit and advantage without any other
consideration in the world, is aimed at in the publishing
of them.

AN

EXPOSITION

urON

PSALM CXXX.

Ver. 1. ' Out of the depths have I cried unto thee, O Lord.

2. ' Lord, hear my voice ; let thine ears be attentive to the
voice of my supplications.

3. * If thou. Lord, shouldest mark iniquities, O Lord, who
shall stand ?

4. ' But there is forgiveness with thee, that thou mayest
be feared.

5. ' I wait for the Lord, my soul doth wait, and in his
word do I hope.

6. ' My soul waiteth for the Lord more than they that
watch for the morning ; I say, more than they that watch for
the morning.

7. ' Let Israel hope in the Lord : for with the Lord there
is mercy, and with him is plenteous redemption.

8. * And he shall redeem Israel from all his iniquities.'

A PARAPHRASE.

Ver. 1,2. — O Lord, through my manifold sins and provoca-
tions I have brought myself into great distresses. Mine
iniquities are always before me, and I am ready to be over-
whelmed with them, as with a flood of waters ; for they have
brought me into depths, wherein I am ready to be swallowed
up. But yet, although my distress be great and perplexing,
I do not, I dare not, utterly despond and cast away all hopes
of relief or recovery. Nor do I seek unto any other remedy,
way, or means of relief, but I apply myself to thee, Jehovah,
to thee alone. And in this my application unto thee, the
greatness and urgency of my troubles makes my soul urgent.

8 AN EXPOSITION

earnest, and pressing in my supplications. Whilst I have
no rest, I can give thee no rest ; oh, therefore, attend and
hearken unto the voice of my crying and supplications !

Ver. 3. — It is true, O Lord, thou God, great and terrible,
that if thou shouldest deal with me in this condition, with
any man living, with the best of thy saints, according to
the strict and exact tenor of the law, which first represents
itself to my guilty conscience, and troubled soul; if thou
shouldest take notice of, observe, and keep in remembrance,
mine, or their, or the iniquity of any one, to the end that
thou mightest deal with them, and recompense unto them
according to the sentence thereof; there would be neither
for me, nor them, any the least expectation of deliverance ;
all flesh must fail before thee, and the spirits which thou
hast made, and that to eternity ; for who could stand before
thee when thou shouldest so execute thy displeasure?

Ver. 4. — But, O Lord, this is not absolutely and univer-
sally the state of things between thy majesty and poor sin-
ners ; thou art in thy nature infinitely good and gracious,
ready and free in the purposes of thy will to receive them.
And there is such a blessed way made for the exercise of
the holy inclinations and purposes of thy heart towards
them, in the mediation and blood of thy dear Son, that they
have assured foundations of concluding and believing, that
there is pardon and forgiveness with thee for them ; and
which in the way of thine appointments they may be par-
takers of. This way, therefore, will I, with all that fear
thee, persist in : I will not give over, leave thee, or turn from
thee, through my fears, discouragements, and despondencies ;
but will abide constantly in the observation of the worship
which thou hast prescribed ; and the performance of the
obedience which thou dost require ; having great encourage-
ments so to do.

Ver. 5. — And herein, upon the account of the forgive-
ness that is with thee, O Lord, do I wait with all patience,
quietness, and perseverance. In this work is my whole soul
engaged ; even in an earnest expectation of thy approach
unto me, in a way of grace and mercy. And for my en-
coura<»;ement therein, hast thou oriven out unto me a blessed
word of grace, a faithful word of promise, wherein my hope
is fixed.

UPON PSALM CXXX. 9

Ver. 6, — Yea, in the performance and discharge of this
duty, my soul is intent upon thee, and in its whole frame
turned towards thee, and that with such diligence and watch-
fulness in looking out after every way and means of thy ap-
pearance, of the manifestation of thyself, and coming unto
me, that I excel therein those who with longing desire, heed
fulness, and earnest expectation, do wait and watch for the
appearance of the morning; and that either that they may
rest from their night watches, or have light for the duties of
thy worship in the temple, which they are most delighted in.

Ver. 7, 8. — Herein have I found that rest, peace, and
satisfaction unto my own soul, that I cannot but invite and
encourage others in the like condition to take the same
course with me. Let then all the Israel of God, all that
fear him, learn this of me, and from ray experience. Be not
hasty in your distresses ; despond not, despair not, turn not
aside unto other remedies; but hope in the Lord; for I can
now in an especial manner, give testimony unto this, that
there is mercy with him suited unto your relief. Yea, what-
ever your distress be, the redemption that is with him is so
bounteous, plenteous, and unsearchable, that the undoubted
issue of your performance of this duty will be, that you
shall be delivered from the guilt of all your sins, and the
perplexities of all your troubles.

General scope of the whole psalm.

The design of the Holy Ghost in this psalm is to express, in
the experience of the psalmist, and the working of his faith,
the state and condition of a soul greatly in itself perplexed,
relieved on the account of grace, and acting itself towards
God and his saints, suitably to the discovery of that grace
unto him. A great design, and full of great instruction.

And this general prospect gives us the parts and scope of
the whole psalm : for, 1. We have the state and condition of
the soul therein represented, with his deportment in and
under that state and condition, in ver. 1, 2.

' Out of the depths have I cried unto thee, O Lord.

'Lord hear my voice; let thine ears be attentive to the
voice of my supplications.'

10 AN EXPOSITION

2. His inquiry after relief; and therein are two things
that present themselves unto him ; the one whereof, which
first offers the consideration of itself to him in his distress,
he deprecates, ver 3.

' If thou. Lord, shouldest mark iniquities, O Lord, who
shall stand V

The other he closeth withal, and finds relief in it, and
supportment by it, ver. 4.

' But there is forgiveness with thee, that thou mayest be
feared/

Upon this his discovery and fixing on relief, there is
the acting of his faith, and the deportment of his whole
person;

1, Towards God, ver. 5, 6.

' I wait for the Lord, my soul doth wait, and in his word
do I hope.

* My soul waiteth for the Lord more than they that
watch for the morning ; I say, more than they that watch for
the morning.'

2. Towards the saints, ver. 7. 8.

* Let Israel hope in the Lord : for with the Lord there is
mercy, and with him is plenteous redemption.

' And he shall redeem Israel from all his iniquities.'

All which parts, and the various concernments of them,
must be opened severally.

And this also gives an account of what is my design
from, and upon the wordsof, this psalm; namely, to declare
the perplexed entanglements which may befall a gracious
soul, such a one as this psalmist was ; with the nature and
proper workings of faith in such a condition ; principally
aiming at what it is that gives a soul relief and support-
ment in, and afterward deliverance from, such a perplexed
estate.

The Lord in mercy dispose of these meditations in such
a way and manner, as that both he that writes, and they
that read, may be made partakers of the benefit, relief, and
consolation, intended for his saints in this psalm by the
Holy Ghost.

UPON PSALM CXXX. 11

The state and condition of the soul represented in the psalm. The two
first verses opened.

The state and condition of the soul here represented, as
the basis on which the process of the psalm is built, with
its deportment, or the general acting of its faith in that state,
is expressed in the two first verses.

' Out of the depths have I cried unto thee, O Lord.

* Lord, hear my voice : let thine ears be attentive to the
voice of my supplications.'

1. The present state of the soul under consideration is
included in that expression, ' out of the depths.'

Some of the ancients, as Chrysostom, suppose this ex-
pression to relate unto the depths of the heart of the psalm-
ist; ti ioTiv Ik jdaBiwv ; not from the mouth or tongue only,
aW airo xapSmf /3a0vrarrjc ; ' but from the depth and bottom
of the heart ;' t ^ avrCov rrig diavoiag twv [iaOpiov, '■ from the
deepest recesses of the mind,'

And, indeed, the word is used to express the depths of
the hearts of men, but utterly in another sense, Psal. Ixiv. 6.
' The heart is deep.'

But the obvious sense of the place, and the constant use
of the word will not admit of this interpretation ; ' e profun-
dis,' from pD^ ' profundus fuit,' is CD^pD^O in the plural num-
ber, ' profunditates,' or ' depths.' It is commonly used for val-
leys, or any deep places whatever, but especially of waters.
Valleys and deep places, because of their darkness and soli-
tariness, are accounted places of horror, helplessness and trou-
ble, Psal. xxiii. 4. ' When I walk in the valley of the shadow
of death,' that is, in the extremity of danger and trouble.

The moral use of the word, as expressing the state and
condition of the souls of men, is metaphorical. These
depths then are difficulties, or pressures, attended with fear,
horror, danger, and trouble.

And they are of two sorts.

1. Providential; in respect of outward distresses, cala-
mities, and afflictions ; Psal. Ixix. 1,2.' Save me, O God ; for
the waters are come in unto my soul. I stick in the mire of
the deep, and there is no standing : I am come, CD'O'pDyon
into the depths of waters, and the flood overflows me.' It is
trouble, and the extremity of it, that the psalmist complains

12 A\ tXl't)SITlON

of, and which he thus expresseth. He was brought by it
into a condition like unto a man ready to be drowned ; be-
ing cast into the bottom of deep and miry waters ; where he
had no firm foundation to stand upon, nor ability to come
out : as he farther explains himself, ver. 15.

2. There are internal depths. Depths of conscience
upon the account of sin ; Psal. Ixxxviii. 6. ' Thou hast laid
me in the lowest pit, in darkness, in the deeps.' What he
intends by this expression, the psalmist declares in the next-
words, ver. 7. 'Thy wrath lieth hard upon me.' Sense of
God's wrath upon his conscience upon the account of sin,
was the deep he was cast into. So, ver. 15. speaking of the
same matter; saith he, ' I suffer thy terrors ;' and ver. 16.
* Thy fierce wrath goeth over me.' Which he calls water,
waves, and deeps ; according to the metaphor before
opened.

And these are the deeps that are here principally in-
tended, ' Clamat sub molibus et fluctibus iniquitatum sua-
rum,' says Austin on the place. ' He cries out under the
weight and waves of his sins.'

This the ensuing psalm makes evident. Desiring to be
delivered from these depths out of which he cried, he deals
with God wholly about mercy and forgiveness ; and it is sin
alone, from which forgiveness is a deliverance. The doc-
trine also that he preacheth upon his delivery, is that of
mercy, grace, and redemption, as is manifest from the close
of the psalm : and what we have deliverance by, is most
upon our hearts when we are delivered.

It is true, indeed, that these deeps do oftentimes concur:
as David speaks, 'Deep calleth upon deep;' Psal. xlii. 7.
The deeps of affliction, awaken the conscience to a deep
sense of sin. But sin is the disease ; affliction only a
symptom of it ; and in attending a cure, the disease itself
is principally to be heeded, the symptom will follow, or de-
part of itself.

Many interpreters think that this was now David's
condition; by great trouble and distress, he was greatly
minded of sin, and we must not therefore wholly pass over
that intendment of the word, though we are chiefly to re-
spect that wliich he himself, in this address unto God. did
principally regard.

UPON PSALM CXXX. 13

This in general is the state and condition of the soul
managed in this |3salm ; and is as the key to the ensuing
discourse, or the hinge on which it turns. As to my intend-
ment from the psalm, that which ariseth from hence may
be comprised in these two propositions :

1. Gracious souls, after much communion with God,
may be brought into inextricable depths and entanglements
on the account of sin. For such the psalmist here express-
eth his own condition to have been ; and such he was.

2. The inward root of outward distresses, is principally
to be attended in all pressing trials ; sin, in afflictions.

Gracious souls may be brought into depths on the account of sin.
What those depths are.

Before I proceed at all in the farther opening of the
words, they having all of them respect unto the proposition
first laid down, 1 shall explain and confirm the truth ob-
tained in it; that so it maybe understood, what we say,
and whereof we do affirm in the whole process of our dis-
course.

It is a sad truth that we have proposed unto considera-
tion. He that hears it ought to tremble in himself, that he
may rest in the day of trouble ; it speaks out the apostle's
advice, Rom. xi. 20. ' Be not highminded but fear :' and
that also, 1 Cor. x. 12. * Let him that thinketh he standeth,
take heed lest he fall.' When Peter had learned this truth
by woful experience, after all his boldness and frowardness,
he gives this counsel to all saints : ' that they would pass
the time of their sojourning here in fear;' 1 Pet. i. 14. Know-
ing how .near, in our greatest peace and serenity, evil and
danger may lie at the door.

Some few instances of the many that are left on record,
wherein this truth is exemplified, may be mentioned : Gen.
vi. 9. 'Noah was a just man, perfect in his generation, and
Noah walked with God.' He did so a long season, and that
in an evil time, amidst all sorts of temptations, ' when all
flesh had corrupted its w^ay upon earth,' ver. 12. This put

14 AX EXPOSITIOX

an eminency upon his obedience ; and doubtless rendered
the communion which he had with God in walking before
him, most sweet and precious to nim. He was a gracious
soul upon the redoubled testimony of God himself. But we
know what befell this holy person. He that shall read the
story that is recorded of him, Gen. ix. 21. will easily grant,
that he was brought into inextricable distress on the ac-
count of sin. His own drunkenness, ver. 21. with the!con-
sequent of it, gives scandal unto, and provokes the unnatu-
ral lust of his son, ver. 22. and this leads him to the devot-
ing of that son, and his posterity, unto destruction, ver.
24, 25. all which joined with the sense of God's just indig-
nation, from whom he had newly received that tremendously
miraculous deliverance, must needs overwhelm him with
sorrow and anxiety of spirit.

The matter is more clear in David. Under the Old Tes-
tament none loved God more than he ; none was loved of
God more than he. The paths of faith and love wherein he
walked, are unto the most of us, like the way of an eagle in
the air, too high and hard for us. Yet to this very day, do
the cries of this man after God's own heart sound in our
ears. Sometimes he complains of broken bones, sometimes
of drowning depths, sometimes of waves and water-spouts,
sometimes of wounds and diseases, sometimes of wrath and
the sorrows of hell, every where of his sins, the burden and
trouble of them. Some of the occasions of his depths, dark-
ness, entanglements, and distresses, we all know. As no
man had more grace than he, so none is a greater instance
of the power of sin, and the effects of its guilt upon the con-
science than he. But instances of this kind are obvious,
and occur to the thoughts of all, so that they need not be
repeated. I shall then shew.

First, What in particular is intended by the depths and
entanglements on the account of sin, whereinto gracious
souls, after much communion with God, may be cast.

Secondly, Whence it comes to pass, that so they may be,
and that oftentimes so they are.

For the first, some or all of these things following do
concur to the depths complained of.

1. Loss of the wonted sense of the love of God which
the soul did formerly enjoy. There is a twofold sense of

cPON PSALM CXXX. 15

the love of God, whereof believers in this world may be
made partakers. There is the transient acting of the heart
by the Holy Ghost, with ravishing unspeakable joys, in ap-
prehension of God's love, and our relation unto him in
Christ. This, or the immediate "effect of it, is called, 'joy
unspeakable and full of glory ;' 1 Pet. i. 8. The Holy Ghost
shining into the heart, with a clear evidence of the soul's in-
terest in all gospel mercies, causeth it to leap for joy, to
exult, and triumph in the Lord ; as being for a season car-
ried above all sense and thought of sin, self-temptation, or
trouble. But as God gives the bread of his house unto all
his children, so these dainties, and high cordials, he reserv-
eth only for the seasons, and persons, wherein, and to whom,
he knows them to be needful and useful. Believers may
be without this sense of love, and yet be in no depths. A
man may be strong and healthy, who hath wholesome food,
though he never drink spirits and cordials.

Again, There is an abiding, dwelling sense of God's love
upon the hearts of those of whom we speak, who have had
long communion with God, consisting in a prevailing gospel
persuasion, denoting both the opposition that is made unto
it, by Satan and unbelief, and its efficacy in the conquest
thereof. This is the root from whence all that peace and
ordinary consolation, which believers in this world are made
partakers of, do spring and grow. This is that which
quickens and enlivens them unto duty, Psal. cxvi. 12, 13.
and is the salt that renders their sacrifices and performances
savoury to God, and refreshing to themselves. This sup-
ports them under their trials, gives them peace, hope, and
comfort in life and death. Psal. xxiii. 4. ' Though I walk
in the valley of the shadow of death, I will fear no evil, for
thou art with me.' A sense of God's presence in love, is
sufficient to rebuke all anxiety and fears, in the worst and
most dreadful condition ; and not only so, but to give in
the midst of them, solid consolation and joy. So the pro-
phet expresseth it, Hab. iii. 17, 18. ' Although the fig-tree
shall not blossom, neither shall fruit be in the vines ; the la-
bour of the olive shall fail, and the fields shall yield no
meat; the flocks shall be cut off from the fold, and there
shall be no herd in the stalls : yet I will rejoice in the Lord,
I will joy in the God of my salvation.' And this is that sense

16 AX EXPOSITION

of love, which the choicest behevers may lose on the ac-
count of sin. This is one step into their depths. They
shall not retain any such gospel apprehension of it, as that
it should give them rest, peace, or consolation ; that it
should influence their souls with delight in duty, or sup-
portment in trial ; and the nature hereof w^ill be afterward
more fully explained.

2. Perplexed thoughtfulness about their great and
wretched unkindness towards God, are another part of the
depths of sin-entangled souls. So David complains, Psal.
Ixxvii. 3. ' I remembered God,' saith he, ' and was trou-
bled.' How comes the remembrance of God to be unto
him a matter of trouble ? In other places he professeth, that
it was all his relief and supportment. How comes it to be
an occasion of his trouble ? All had not been well between
God and him ; and whereas formerly in his remembrance of
God, his thoughts were chiefly exercised about his love and
kindness, now they were wholly possessed with his own sin
and unkindness. This causeth his trouble. Herein lies a
share of the entanglements occasioned by sin. Saith such a
soul in itself. Foolish creature, hast thou thus requited the
Lord? Is this the return that thou hast made unto him for all
his love, his kindness, his consolations, mercies ? Is this thy
kindness for him, thy love to him ? Is this thy kindness to thy
friend ? Is this thy boasting of him, that thou hadst found so
much goodness and excellency in him and his love, that
though all men should forsake him, thou never wouldst do so?
Are all thy promises, all thy engagements which thou madest
unto God, in times of distress, upon prevailing obligations,
and mighty impressions of his good Spirit upon thy soul, now
come to this, that thou shouldstso foolishly forget, neglect,
despise, cast him off? Well! now he is gone 5 he is withdrawn
from thee, and what wilt thou do? Art thou not even ashamed
to desire him to return ? They were thoughts of this nature,
that cut Peter to the heart upon his fall. The soul finds
them cruel as death, and strong as the grave. It is bound
in the chains of them, and cannot be comforted. Psal.
xxxviii. 3 — 6. And herein consists a great part of the depths
inquired after. For this consideration excites, and puts an
edge upon all grieving, straitening, perplexing aflections,
which are the only means whereby the soul of a man may

UPON PSALM CXXX. 17

be inwardly troubled, or trouble itself; such are sorrow and
shame, with that self-displacency and revenge, wherewith
they are attended. And as their reason and object in this
case do transcend all other occasions of them, so on no other
account do they cause such severe and perplexing reflections
on the soul as on this.

3. A revived sense of justly deserved wrath belongs
also to these depths. This is as the opening of old wounds.
When men have passed through a sense of wrath, and
have obtained deliverance and rest through the blood of
Christ, to come to their old thoughts again, to be trading
afresh with hell, curse, law, and wrath, it is a depth indeed.
And this often befalls gracious souls on the account of sin
Psal. Ixxxviii. 7. ' Thy wrath lieth hard upon me,' saith He-
man. It pressed and crushed him sorely. There is a self-
judging as to the desert of wrath, which is consistent with
a comforting persuasion of an interest in Christ. This the
soul finds sweetness in, as it lies in a subserviency to the
exaltation of grace. But in this case, the soul is left under
it without that relief. It plungeth itself into the curse of
the law, and flames of hell, without any cheering support-
ment from the blood of Christ. This is walking in ' the
valley of the shadow of death.' The soul converseth with
death, and what seems to lie in a tendency thereunto. The
Lord also, to increase his perplexities, puts new life and spi-
rit into the law ; gives it a fresh commission, as it were, to
take such a one into its custody ; and the law will never in
this world be wanting unto its duty.

4. Oppressing apprehensions of temporal judgments,
concur herein also; for God will judge his people. And
judgment often begins at the house of God. Thouoh
God, saith such a one, should not cast me off for ever •
though he should pardon my iniquities ; yet he may so take
vengeance of my inventions, as to make me feed on gall and
wormwood all my days. Psal. cxix. 120. saith David, 'My
flesh trembleth for fear of thee, and I am afraid of thy judo--
ments.' He knows not what the great God may bring upon
him : and being full of a sense of the guilt of sin, which is
the bottom of this whole condition, every judgment of God
is full of terror unto him. Sometimes he thinks God may
VOL. xiv. c

18 AN EXPOSITIOX

lay open the filth of his heart, and make him a scandal and
a reproach in the world. Psal. xxxix. 8. ' Oh/ saith he,
'make me not a reproach to the foolish.' Sometimes he
trembles lest God should strike him suddenly with some
signal judgment, and take him out of the world, in darkness
and sorrow ; so saith David, ' Take me not away in thy wrath.'
Sometimes he fears lest he shall be like Jonah, and raise a
storm in his family, in the church whereof he is a member,
or in the whole nation ; ' Let them not be ashamed for my
sake.' These things make his heart soft, as Job speaks,
and to melt within him. When any affliction or public
judgment of God, is fastened to a quick living sense of sin
in the conscience, it overwhelms the soul ; whether it be
only justly feared, or be actually inflicted, as was the case
of Joseph's brethren in Egypt. The soul is then rolled from
one deep to another. Sense of sin casts it on the consi-
deration of its affliction ; and affliction turns it back on a
sense of sin. So deep calleth unto deep, and all God's bil-
lows go over the soul. And they do each of them make the
soul tender, and sharpen its sense unto the other. Afflic-
tion softens the soul ; so that the sense of sin cuts the
deeper, and makes the larger wounds; and the sense of sin
weakens the soul, and makes affliction sit the heavier, and
so increasetli its burden. In this case, that affliction which
a man in his usual state of spiritual peace, could have
embraced as a sweet pledge of love, is as goads and
thorns in his side, depriving him of all rest and quietness ;
God makes it as thorns and briers, wherewith he will teach
stubborn souls their duty, as Gideon did the man of Succoth.
5. There may be added hereunto, prevailing fears for
a season, of being utterly rejected by God, of being
found a reprobate at the last day. Jonah seems to conclude
so, chap. iii. 4. ' Then I said, I am cast out of thy sight.' I
am lost for ever, God will own me no more. And Heman,
Psal. Ixxxviii. 4, 5. * I am counted with them that go down
into the pit : free among the dead, like the slain that lie in
the grave, whom thou rememberest no more : and they are
cut off from thy hand.' This may reach the soul, until the
sorrows of hell encompass it, and lay hold upon it ; until it
be deprived of comfort, peace, rest, until it be a terror to

UPON PSALM CXXX. 19

itself, and be ready to choose strangling rather than life.
This may befall a gracious soul on the account of sin. But
yet because this fights directly against the life of faith, God
doth not, unless it be in extraordinary cases, suffer any of
his to lie long in this horrible 'pit, where there is no water,'
no refreshment. But this often falls out, that even the
saints themselves are left for a season to a fearful expectation
of judgment, and fiery indignation, as to the prevailing ap-
prehension of their minds. And,

6. God secretly sends his arrows into the soul, that
wound and gall it, adding pain, trouble, and disquietness to
its disconsolation. Psal. xxxviii. 2. ' Thine arrows stick fast
in me, and thy hand presseth me sore.' Ever and anon in
his walking, God shot a sharp piercing arrow, fixing it on
his soul, that galled, wounded, and perplexed him, filling
him with pain and grievous vexation. These arrows are
God's rebukes ; Psal. xxxix. 11. 'When thou with rebukes
dost correct man for iniquity.' God speaks in his word,
and by his Spirit in the conscience, things sharp and bitter
to the soul, fastening them so as it cannot shake them out.
These Job so mournfully complains of, chap. vi. 4. The
Lord speaks words with that efficacy, that they pierce the
heart quite through ; and what the issue then is, David de-
clares, Psal. xxxviii. 3. ' There is no soundness,' saith he,
' in my flesh, because of thine anger ; nor is there any rest in
my bones, because of my sin.' The whole person is brought
under the power of them, and all health and rest is taken
away. And,

7. Unspiritedness and disability unto duty, in doing
or suffering, attend such a condition. Psal. xl. 12. 'Mine
iniquities have taken hold upon me, so that I am not
able to look up.' His spiritual strength was worn away by
sin, so that he was notable to address himself unto any com-
munion with God. The soul now cannot pray with life and
power; cannot hear with joy and profit; cannot do good,
and communicate with cheerfulness and freedom ; cannot
meditate with delight and heavenly-mindedness ; cannot act
for God with zeal and liberty ; cannot think of suffering
with boldness and resolution ; but is sick, weak, feeble, and
bowed down.

Now, I say, a gracious soul after much communion with

c 2

20 AN EXPOSITION

God, may, on the account of sin, by a sense of the guilt of
it, be brought into a state and condition, wherein some, more,
or all of these, with other the like perplexities, may be its
portion. And these make up the depths whereof the psalmist
here complains. What are the sins, or of what sorts, that
ordinarily cast the souls of believers into these depths, shall
be afterward declared. I shall now shew both whence it
is that believers may fall into such a condition; as also,
whence it is that oftentimes they actually do so.

Whence it is that believers may he brougld into depths on account of sm.
Nature of the supplies of grace given in the covenant. How far they ex-
tend. - Principles of the power of sin.

First, The nature of the covenant wherein all believers now
walk with God, and wherein all their whole provision for
obedience is enwrapped, leaves it possible for them to fall
into these depths that have been mentioned. Under the first
covenant there was no mercy or forgiveness provided for
any sin. It was necessary then that it should exhibit a
sufficiency of grace to preserve them from every sin, or it
could have been of no use at all. This the righteousness of
God required, and so it was. To have made a covenant
wherein there was no provision at all of pardon, and not a
sufficiency of grace to keep the covenanters from need of
pardon, was not answerable to the goodness and righteous-
ness of God. But he made man upright who of his own ac-
cord sought out many inventions.

It is not so in the covenant of grace ; there is in it par-
don provided in the blood of Christ ; it is not therefore of
indispensable necessity that there should be administered in
it, grace effectually preserving from every sin : yet it is on
all accounts to be preferred before the other. For, besides
the relief by pardon which the other knew nothing of, there
is in it also much provision against sin, which was not in
the other.

1. There is provision made in it, against all and every
sin that would disannul the covenant, and make a final sepa-
ration between God and a soul that hath been once taken

UPON PSALiM CXXX. 21

into the bond thereof. This provision is absolute ; God hath
taken upon himself the making of this good, and the esta-
blishing this law of the covenant, that it shall not by any
sin be disannulled; Jer. xxxii. 40. ' I vviir(saith God) ' make
an everlasting covenant with them, that I will not turn away
from them to do them good ; but I will put my fear into their
hearts, that they shall not depart from me.' The security
hereof depends not on any thing in ourselves. All that is
in us is to be used as a means of the accomplishment of this
promise ; but the event or issue depends absolutely on the
faithfulness of God. And the whole certainty and stability
of the covenant depends on the efficacy of the grace ad-
ministered in it, to preserve men from all such sins as would
disannul it.

2. There is in this covenant provision made for con-
stant peace and consolation, notwithstanding, and against
the guilt of such sins, as through their infirmities and tempta-
tions believers are daily exposed unto. Though they fall
into sins every day, yet they do not fall into depths every
day. In the tenor of this covenant, there is a consistency
between a sense of sin unto humiliation and peace, with
strong consolation. After the apostle had described the
whole conflict that believers have with sin, and the frequent
wounds which they receive thereby, which makes them cry
out for deliverance ; Rom. vii, 24. he yet concludes, chap,
viii. 1. that there is no condemnation unto them, which is a
sufficient and stable foundation of peace. So 1 John ii. 1.
' These things have I written unto you, that ye sin not. And
if any man sin, we have an advocate with the Father, Jesus
Christ the righteous.' Our great business and care ought
to be, that we sin not ; but yet when we have done our ut-
most, ' if we say we have no sin, we deceive ourselves ;' chap,
i. 8. What then shall poor, sinful, guilty creatures do? why
let them go to the Father, by their advocate, and they shall
not fail of pardon and peace. And, saith Paul, Heb. vi. 17,
18. 'God is abundantly willing that we might have strong
consolation, who fly for refuge to lay hold on the hope set
before us.' What was his condition who fled of old to the
city of refuge for safety, from whence this expression is
taken ? He was guilty of blood, though shed at unawares ;
and so, as that he was to die for it, if he escaped not to the

22 AN EXrOSlTION

city of refuge. Though we may have the guilt of sins upon
us, that the law pronounceth death unto, yet flying to Christ
for refuge, God hath provided not only safety, but strong
consolation for us also. Forgiveness in the blood of Christ,
doth not only take guilt from the soul, but trouble also from
the conscience. And in this respect doth the apostle at
large set forth the excellency of his sacrifice, Heb. x. The
sacrifices of the old law, he tells us, could not make perfect
the worshippers, ver. 1. which he proves, ver. 2. because
they did never take away, thoroughly and really, conscience
of sin; that is, depths or distresses of conscience about sin.
But now, saith he, Jesus Christ, in the covenant of grace,
' hath for ever perfected them that were sanctified,' ver. 14.
providing for them such stable peace and consolation, as
that they shall not need the renewing of sacrifices every day ;
ver. 18. This is the great mystery of the gospel in the blood
of Christ ; that those who sin every day, should have peace
with God all their days. Provided their sins fall within the
compass of those infirmities, against which this consolation
is provided.

3. There is provision made of grace, to prevent and
preserve the soul from great and enormous sins, such as in
their own nature are apt to wound conscience, and cast the
person into such depths and entanglements as wherein he
shall have neither rest nor peace. Of what sort these sins
are, shall be afterward declared. There is in this covenant
'grace for grace;' John i. 16. and abundance of grace, ad-
ministered from the all-fulness of Christ. Grace reigneth
in it ; Rom. vi. 6. destroying and crucifying the body of
sin.

But this provision in the covenant of grace against peace
ruining, soul-perplexing sins, is not, as to the administration
of it, absolute. There are covenant commands and exhor-
tations, on the attendance whereunto, the administration of
much covenant-grace doth depend. To watch, pray, im-
prove faith, to stand on our guard continually, to mortify
sin, to fight against temptations, w^ith steadfastness, diligence,
constancy, are every where prescribed unto us ; and that in
order unto the insurance of the grace mentioned. These
things are on our part, the condition of the administration
of that abundant grace, which is to preserve us from soul-

UPOX PSALM cxxx. 23

entangling-sins. So Peter informs us, 2 Ep. i. 3. ' The di-
vine power of God hath given unto us all things that pertain
unto life and godliness. We have from it an habitual fur-
nishment and provision for obedience at all times. Also,
saith he, ver. 4. * He hath given unto us great and precious
promises, that by them we might be partakers of the divine
nature.' What then is in this blessed estate and condition
required of us, that we may make a due improvement of the
provision made for us, and enjoy the comforting influence
of those promises that he prescribes unto us? ver. 5 — 7.
' Giving all diligence, add to your faith virtue, and to virtue
knowledge, and to knowledge temperance, and to temper-
ance patience, and to patience godliness, and to godliness
brotherly kindness, and to brotherly kindness charity ;' that
is, carefully and diligently attend to the exercise of all the
graces of the Spirit, and unto a conversation in all things
becoming the gospel. What then shall be the issue, if
these things are attended unto ? ver. 8. ' If these things be
in you, and abound, ye shall be neither barren nor unfruit-
ful in the knowledge of our Lord Jesus Christ.' It is not
enough that these things be in you ; that you have the seed
and root of them from and by the Holy Ghost; but you are
to take care that they flourish and abound ; without which,
though the root of the matter may be in you, and so you be
not wholly devoid of spiritual life, yet you will be poor,
barren, sapless, withering creatures, all your days. But
now suppose that these things do abound, and we be made
fruitful thereby, why then saith he, ver. 10. 'If ye do these
things, ye shall never fall.' What, never fall into sin? Nay,
that is not in the promise ; and he that says, when he hath
done all, that he hath no sin, he is a liar. Or is it never
fall totally from God ? No, the preservation of the elect, of
whom he speaks, from total apostacy, is not suspended on
such conditions, especially not on any degree of them, such
as their abounding imports. But it is that they shall not
fall into their own sins from which they were ptn-ged ;' ver. 9.
Such conscience-wasting, and defiling sins, as they lived in,
in the time and state of their unregeneracy. Thus, though
there be in the covenant of grace through Jesus Christ, pro-
vision made of abundant supplies for the soul's preservation
from entangling sins ; yet their administration hath respect

24 AN EXPOSITION

unto our diligent attendance unto the means of receiving
them appointed for us to walk in.

And here lies the latitude of the new covenant; here lies
the exercise of renewed free-will. This is the field of free
voluntary obedience under the administration of gospel
grace. There are extremes which in respect of the event it
is not concerned in. To be wholly perfect, to be free from
every sin, all failings, all infirmities, that is not provided for,
not promised in this covenant. It is a covenant of mercy
and pardon, which supposeth a continuance of sin. To fall
utterly and finally from God, that is absolutely provided
against. Between these two extremes of absolute perfec-
tion, and total apostacy, lies the large field of believers'
obedience and walking with God. Many a sweet heavenly
passage there is, and many a dangerous depth in this field.
Some walk near to the one side, some to the other, yea, the
same person may sometimes press hard after perfection,
sometimes be cast to the very border of destruction. Now
between these two, lie many a soul-plunging sin, against
which no absolute provision is made, and which for want of
giving all diligence to put the means of preservation in prac-
tice, believers are oftentimes overtaken withal.

4. There is not in the covenant of grace, provision
made of ordinary ^and abiding consolation, for any under
the guilt of great sins, or sins greatly aggravated, which
they fall into by a neglect of using and abiding in the fore-
mentioned conditions of abounding actual grace. Sins there
are, which either because in their own nature they wound
and waste conscience, or in their effects break forth into
scandal, causing the name of God and the gospel to be evil
spoken of, or in some of their circumstances, are full of un-
kindness against God, do deprive the soul of its wonted
consolation. How, by what means, on what account such
sins come to terrify conscience, to break the bones, to darken
the soul, and to cast it into inextricable depths, notwith-
standing the relief that is provided of pardon in the blood
of Christ, I shall not now declare ; that they will do so, and
that consolation is not of equal extent with safety, we know.
Hence God assumes it to himself as an act of mere sovereign
grace, to speak peace and refreshment unto the souls of his
saints in their depths of sin-entanglements ; Isa. Ivii. 18, 19.

UPON PSALM CXXX, 25

And indeed if the Lord had not thus provided, that great
provocation should stand in need of special reliefs, it might
justly be feared, that the negligence of believers might pos-
sibly bring much bitter fruit.

Only this must be observed by the way, that what is
spoken relates to the sense of sinners in their own souls,
and not to the nature of the thing itself. There is in the
gospel, consolation provided against the greatest, as well as
the least sins. The difference ariseth from God's sovereign
communication of it, according to their tenor of the cove-
nant's administration, which we have laid down. Hence
because under Moses's law there was an exception made of
some sins, for which there was no sacrifice appointed, so
that those who were guilty of them could no way be justified
from them, that is, carnally, as to their interest in the Ju-
daical church and polity ; Paul tells the Jews, Acts xiii.
38, 39. ' That through Jesus Christ was preached unto them
the forgiveness of sins : and that by him all that believe are
justified from all things, from which they could not be jus-
tified by the law of Moses.' There is now no exception of
any particular sins, as to pardon and peace; but what we
have spoken relates unto the manner and way, wherein God
is pleased to administer consolation to the souls of sinning
believers.

And this is the evidence which I shall offer to prove, that
the souls of believers, after much gracious communion with
God, may yet fall into inextricable depths on the account of
sin, whence it is that actually they oftentimes do so, shall
be farther declared.

The principles of this assertion are known, I shall there-
fore only touch upon them.

First, The nature of indwelling sin, as it remains in the
best of the saints in this life, being a little considered, will
evidence unto us, from whence it is, that they are some-
times surprised, and plunged into the depths mentioned.
For,

1. Though the strength of every sin be weakened by
grace, yet the root of no sin, is in this life wholly taken
away. Lust is like the stubborn Canaanites, who, after the
general conquest of the land, would dwell in it still ;
Josh. xvii. 12. Indeed, when Israel grew strong they brought

26 AN EXPOSITION'

them under tribute ; but they could not utterly expel them.
The kingdom and rule belongs to grace ; and when it grows
strong it brings sin much under ; but it will not wholly be
driven out. The body of death is not utterly to be done
away, but in and by the death of the body. In the flesh
of the best saints there dwelleth no good thing ; Horn. vii. 8.
but the contrary is there ; that is, the root of all evil. The
• flesh lusteth against the Spirit, as the Spirit lusteth against
the flesh;' Gal. v. 17. As then there is a universality in
the actings of the Spirit in its opposing all evil, so also there
is a universality in the actings of the flesh for the further-
ance of it.

2. Some lusts or branches of original corruption, do
obtain in some persons such advantages, either from na-
ture, custom, employment, society, or the like circumstances,
that they become like the Canaanites that had iron chariots ;
it is a very difficult thing to subdue them. Well it is, if war
be maintained constantly against them, for they will almost
always be in actual rebellion.

3. Indwelling sin though weakened, retaineth all its
properties ; the properties of a thing follow its nature.
Where the nature of any thing is, there are all its natural
properties. What are these properties of indwelling sin, I
should here declare, but that I have handled the whole power
and efficacy, the nature and properties of it, in a treatise to
that only purpose. In brief they are such, as it is no won-
der, that some believers are by them cast into depths ; but
it is indeed, that any do escape them. But thereof the
reader may see at large my discourse on this particular
subject.

Secondly, Add hereunto, the power and prevalency of
temptation ; which because also, I have already, in a special
discourse to that purpose, insisted on, I shall not here far-
ther lay open.

Thirdly, The sovereign pleasure of God in dealing with sin-
ning saints must also be considered. Divine love and wisdom
work not towards all in the same manner. God is pleased
to continue peace unto some with a 'non-abstante,' for great
provocations. Love shall humble them, and rebukes of kind-
ness shall recover them from their wanderings. Others lie
is pleased to bring into the depths weliave been speaking of.

UPON PSALM CXXX. 27

But yet I may say generally, signal provocations meet with
one of these two events from God.

First, Those in whom they are, are left into some signal
barrenness and fruitlessness in their generations ; they shall
wither, grow barren, worldly, sapless, and be much cast out
of the hearts of the people of God. Or, secondly. They
shall be exercised in these depths, from whence their way
of deliverance is laid down in this psalm. Thus, I say, God
deals with his saints in great variety : some shall have all
their bones broken, when others shall have only the gentle
strokes of the rod. We are in the hand of mercy, and he
may deal with us as seems good unto him ; but for our parts,
great sins ought to be attended with expectations of great
depths and perplexities.

And this is the state of the soul proposed in this psalm,
and by us, unto consideration. These are the depths wherein
it is entangled ; these are the ways and means whereby it is
brought into these depths. Its deportment in and under
this state and condition, lies next in our way. But before
I proceed thereunto, I shall annex some few things unto
what hath been delivered, tending to the farther opening of
the whole case before us. And they are, 1. What are, or of
what sort those sins are, which usually cast the souls of be-
lievers into these depths ; and then, 2. Insist on some ag-
gravations of them.

What sijis usually bring believers into great spiritual distresses.
Aggravations of these sins.

First, Sins in their own nature wasting conscience are of
this sort. Sins that rise in opposition unto all of God that
is in us ; that is the light of grace and nature also. Such
are the sins that cast David into his depths. Such are the
sins enumerated 1 Cor. vi. 9, 10. ' Be not deceived,' saith
the apostle, ' neither fornicators, nor idolaters, nor adulte-
rers, nor effeminate, nor abusers of themselves with mankind,
nor thieves, nor covetous, nor drunkards, nor revilers, nor
extortioners, shall inherit the kingdom of God.' Certain it

28 AN EXPOS! TI ox

is, that believers may fall into some of the sins here men-
tioned. Some have done so, as is left on record. The apo-
stle says not, those who have committed any of these sins,
but such sinners shall not inherit the kingdom of God, that
is, who live in these, or any of these sins, or any like unto
them. There is no provision of mercy made for such sinners.
These and the like are sins which in their own nature, with-
out the consideration of aggravating circumstances (which
yet indeed really in believers they can never be without),
are able to plunge a soul into depths. These sins ciit the
locks of men's spiritual strength ; and it is in vain for them
to say, we will go, and do as at other times. Bones are
not broken without pain ; nor great sins brought on the
conscience without trouble. But I need not insist on
these. Some say that they deprive even true believers of
all their interest in the love of God, but unduly; all grant
that they bereave them of all comforting evidence, and
well-grounded assurance of it. So they did David and
Peter, and herein lies no small part of the depths we are
searching into.

Secondly, There are sins which though they do not rise
up in the conscience with such a bloody guilt as those men-
tioned, yet by reason of some circumstances and aggrava-
tions, God takes them so unkindly, as to make them a root
of disquietness and trouble to the soul all its days. He says
of some sins of ungodly men, ' As I live, this iniquity shall
not be purged from you until ye die.' If you are come to this
height, you shall not escape : I will not spare you. And
there are provocations in his own people, which may be so
circumstantiated, as that he will not let them pass, before
he have cast them into depths, and made them cry out for
deliverance. Let us consider some of them.

1. Miscarriages under signal enjoyments of love and
kindness from God, are of this sort. When God hath given
unto any one expressive manifestations of his love, convinced
him of it, made him say in the inmost parts of his heart,
this is Undeserved love and kindness, then for him to be
negligent in his walking with God, it carrieth an unkindness
with it, that shall not be forgotten. It is a remark upon the
miscarriages of Solomon, that he fell into them after God
had appeared unto him twice. And all sins under or after

UPON PSALM CXXX. 29

especial mercies, will meet at one time or other especial re-
bukes. Nothing doth more distress the conscience of a
sinner, than the remembrance in darkness of abused light;
in desertions of neglected love. This God will make them
sensible of. * Though I have redeemed them,' saith God,
' yet they have spoken lies against me ;' Hos. vii. 15. So
chap. xiii. 4 — 7. When God hath in his providence dealt
graciously with a person, it may be delivered him from
straits and troubles, set him in a large place, prevented
him with many fruits and effects of his goodness, blessed
him in his person, relations, and employments, dealt well
with his soul, in giving him a gracious sense of his love in
Christ, for such a one to fall under sinful miscarriages, it
goes to the heart of God, and shall not be passed over.
Undervaluations of love, are great provocations. Hath Nabal
thus requited my kindness? saith David. I cannot bear it.
And the clearer the convictions of any in this kind were, the
more severe will their reflections be upon themselves.

2. Sins under or after great afflictions, are of this im-
portance also. God doth not afflict willingly, or chasten
us merely for his pleasure. He doth it to make us par-
takers of his holiness. To take so little notice of his
hand herein, as under it, or after it, not to watch against
the workings and surprisals of sin, it hath unkindness in it;
*I smote him,' saith God, ' and he went on frowardly in the
ways of his own heart.' These provocations of his sons
and dauo'liters he cannot bear with. Hath God brought
thee into the furnace, so that thou hast melted under his
hand, and in pity and compassion hath given thee enlarge-
ment ? if thou hast soon forgotten his dealings with thee, is
it any wonder, if he mind thee again, by troubles in thy
soul ?

3. Breaking off from under strong convictions, and
dawnings of love before conversion, are oftentimes remem-
bered upon the conscience afterward. When the Lord by
his Spirit shall mightily convince the heart of sin, and make
withal some discoveries of his love, and the excellencies of
Christ unto it, so that it begins to yield, and be overpow-
ered, being almost persuaded to be a Christian ; if then
through the strength of lust, or unbelief, it goes back to the
world, or self-righteousness; its folly hath unkindness with

30 AN EXPOSITION

it, that sometimes shall not be passed by. God can, and
often doth put forth the greatness of his power, for the re-
covery of such a soul ; but yet he will deal with him about
this contempt of his love, and the excellency of his Son, in
in the dawnings of them revealed unto him.

4. Sudden forgetfulness of endearing manifestations
of special love. This God cautions his people against,
as knowing their proneness thereunto, Psal. Ixxxv. 8. * God
the Lord will speak peace to his people and his saints ; but
let them not turn again to folly.' Let them take heed of
their aptness to forget endearing manifestations of special
love. When God at any time draws nigh to a soul by his
Spirit, in his word, with gracious words of peace and love,
giving a sense of his kindness upon the heart by the Holy
Ghost, so that it is filled with joy unspeakable and glorious
thereon ; for this soul, upon a temptation, a diversion, or by
mere carelessness and neglect, which oftentimes falls out,
to suffer this sense of love to be as it were obliterated, and
so to lose that influencing efficacy unto obedience which it
is accompanied withal, this also is full of unkindness. An
account hereof we have. Cant. v. 1 — 6. In the first verse the
Lord Jesus draws nigh with full provision of gospel mercies
for his beloved ; ' I am come unto thee,' saith he, * O ray
sister ;' I have brought myrrh and spice, honey and wine
with me : whatever is spiritually sweet and delightful ;
mercy, grace, peace, consolation, joy, assurance, they are
all here in readiness for thee ; ver. 2. The spouse in her
drowsy indisposition takes little notice of this gracious visit;
she is diverted by other matters, and knows not how to at-
tend fully and wholly to the blessed communion offered unto
her; but excuseth herself as otherwise engaged. But what
is the issue ? Christ withdraws, leaves her in the dark, in
the midst of many disconsolations, and long it is before she
obtain any recovery.

5. Great opportunities for service neglected, and great
gifts not improved, are oftentimes the occasion of plung-
ing the soul into great depths. Gifts are given to trade
withal for God. Opportunities are the market-days for
that trade. To napkin up the one, and to let slip the other,
will end in trouble and disconsolation. Disquietments
and perplexities of heart are worms that will certainly breed

UPON PSALM CXXX. 31

in the rust of unexercised gifts. God loseth a revenue of
of glory and honour by such slothful souls ; and he will
make them sensible of it. I know some at this day, whom
omissions of opportunities for service, are ready to sink into
the grave.

6. Sins, after especial warnings, are usually thus is-
sued. In all that variety of special warnings which God
is pleased to use towards sinning saints, I shall single out
one only. When a soul is wrestling with some lust or temp-
tation, God by his providence causeth some special word,
in the preaching of the gospel, or the administration of some
ordinance thereof, peculiarly suited to the state and con-
dition of the soul, by the ways of rebuke or persuasion, to
come nigh and enter the inmost parts of the heart. The
soul cannot but take notice that God is nigh to him, that
he is dealing with him; and calling on him to look to him
for assistance. And he seldom gives such warnings to his
saints, but that he is nigh them in an eminent manner to
give them relief and help, if, in answer unto his call, they
apply themselves unto him ; but if his care and kindness
herein be neglected, his following reproofs are usually more
severe.

7. Sins that bring scandal, seldom suffer the soul to
escape depths. Even in great sins, God in chastening
takes more notice ofttimes of the scandal, than the sin ; as,
2 Sam. xii. 14. Many professors take little notice of their
worldliness, their pride, their passion, their lavish tongues ;
but the world doth, and the gospel is disadvantaged by it;
and no wonder if themselves find from the hand of the Lord
the bitter fruits of them in the issue.

And many other such aggravations of sins there are,
which heighten provocations in their own nature, not of so
dreadful an aspect as some others, into a guilt plunging a
soul into depths. Those which have been named, may
suffice in the way of instance; which is all that we have
aimed at, and therefore forbear enlargements on the several
heads of them.

The consideration of some aggravations of the guilt of
these sins, which bring the soul usually into the condition
before laid down, shall close this discourse.

1. The soul is furnished with a principle of grace.

32 AX EXPOSITIOX

which is continually operative and working for its preserva-
tion from such sins. The new creature is living and active
for its own growth, increase, and security, according to the
tenor of the covenant of grace; Gal. v. 17. It ' lusteth
against the flesh.' It is naturally active for its own preser-
vation and increase, as new-born children have a natural
inclination to the food that will keep them alive, and cause
them to grow ; 1 Pet. ii. 2. The soul then cannot fall into
these entangling sins, but it must be with a high neglect
of that very principle which is bestowed upon it for quite
contrary ends and purposes. The labourings, lustings, de-
sires, crying of it, are neglected. Now it is from God, and
is the renovation of his image in us ; that which God owneth
and careth for; the wounding of its vitals, the stifling its
operations, the neglect of its endeavours for the soul's pre-
servation, do always attend sins of the importance spoken
unto.

2. Whereas this new creature, this principle of life
and obedience is not able of itself to preserve the soul
from such sins as will bring it into depths ; there is full pro-
vision for continual supplies made for it, and all its wants
in Jesus Christ. There are treasures of relief in Christ,
whereunto the soul may at any time repair and find succour
against the incursions of sin. He says to the soul, as David
unto Abiathar ; when he fled from Doeg : ' Abide with me,
fear not; he that seeketh my life, seeketh thy life; but with
me thou shalt be in safety.' Sin is my enemy no less than
thine ; it seeketh the life of thy soul, and it seeketh my life;
abide with me, for with me thou shalt be in safety. This the
apostle exhorts us unto, Heb. iv. 16. ' Let us come boldly
to the throne of grace, that we may obtain mercy, and find
grace to help in time of need.' If ever it be a time of need
with a soul, it is so when it is under the assaults of provoking
sins. At such a time there is suitable and seasonable help
in Christ for succour and relief. The new creature begs
with sighs and groans, that the soul would apply itself unto
him. To neglect him with all his provision of grace, whilst
he stands calling unto us, ' open unto me, for my head is
filled with dew, and my locks with the drops of the night ;'
to despise the sighing of the poor prisoner, the new creature
by sin appointed to die, cannot but be a high provocation.

UPON PSALM CXXX. 33

May not God complain and say. See these poor creatures ;
they were once intrusted with a stock of grace in themselves ;
this they cast away, and themselves into the utmost misery
thereby. That they might not utterly perish a second time,
their portion and stock is now laid up in another; a, safe
treasurer ; in him are their lives and comforts secured. But
see their wretched negligence ; they venture all, rather than
they will attend to him for succour. And what think we is
the heart of Christ, when lie sees his children giving way
to conscience-wasting sins, without that application unto
him, which the life and peace of their own souls calls upon
them for. These are not sins of daily infirmity, which can-
not be avoided; but their guilt is always attended with a
neglect more or less, of the relief provided in Christ against
them. The means of preservation from them is blessed,
ready, nigh at hand; the concernment of Christ in our pre-
servation great, of our souls unspeakable ; to neglect and
despise means, Christ, souls, peace, and life, must needs
render guilt very guilty.

3. Much to the same purpose may be spoken about
that signal provision that is made against such sins as these
in the covenant of grace, as hath been already declared.
But I shall not farther carry on this discourse.

And this may suffice, as to the state and condition of
the soul in this psalm represented. We have seen what the
depths are wherein it is entangled, and by what ways and
means any one may come to be cast into them. The next
thing that offers itself unto our consideration, is the deport-
ment of a gracious soul in that state and condition ; or what
course it steers towards a delivery.

The duty and actings of a believer under distresses from a sense of sin.
His application unto God. To God alone. Earnestness and intention
of mind therein.

The words of these two first verses declare also the de-
portment of the soul in the condition that we have de-
scribed ; that is, what it doth, and what course it steers for
relief. ' I have cried unto thee, O Lord; Lord, hear my voice ;
let thine ears be attentive to the voice of ray supplications.'

VOL. XIV. D

34 AN Exposmox

There is in the words a general application made in a
tendency unto relief; wherein is first to be considered, to
whom the application is made ; and that is, Jehovah. I have
cried unto thee, Jehovah. God gave out that name to his
people to confirm their faith in the stability of his promises;
Exod. iii. He who is Being himself, will assuredly give
being and subsistence to his promises. Being to deal with
God about the promises of grace, he makes his application
to him under this name ; I call upon thee, Jehovah.

In the application itself may be observed.

First, The anthropopathy of the expression. He prays that
God would cause his ears to be attentive ; after the manner
of men who seriously attend to what is spoken to them,
when they turn aside from that which they regard not.

Secondly, The earnestness of the soul in the work it hath
in hand, which is evident both from the reduplication of his
request, * Lord, hear my voice ; let thine ears be attentive to
my voice ;' and the emphaticalness of the words he maketh
use of. * Let thine ears,' saith he, ' be r\)^W\) diligently atten-
tive.' The word signifies the most diligent heedfulness and
close attention; let thine ears be very attentive; and unto
what? '313nn blpb, ' to the voice of my supplication :' * depre-
cationum mearum' generally say interpreters ; of my depre-
cations, or earnest prayers for the averting of evil, or pu-
nishment. But the word is from pn * Gratiosus fuit ;* to be
gracious or merciful ; so that it signifies properly supplica-
tion for grace. ' Be attentive,' saith he, * O Lord, unto my
supplications for grace and mercy,' which according to my
extreme necessity, I now address myself to make unto thee.
And in these words doth the psalmist set forth in general
the frame and working of a gracious soul, being cast into
depths and darkness by sin.

The foundation of what I shall farther thence pursue, lies
in these two propositions :

First, The only attempt of a sinful entangled soul for
relief, lies in an application to God alone. ' To thee, Je-
hovah, have I cried ; Lord hear.'

Secondly, Depths of sin entanglements, will put a gra-
cious soul on intense and earnest applications unto God ;
' Lord hear. Lord attend.' Dying men do not use to cry
out sloth fully for relief.

UPON PSALM CXXX. 35-

What may be thought necessary in general for the di-
rection of a soul in the state and condition described, shall
briefly be spoken unto from these two propositions :

First, Trouble, danger, disquietment, arguing not onl}-
things evil, but a sense in the mind and soul of them, will of
themselves put those in whom they are upon seeking re-
lief. Every thing would naturally be at rest : a drowning
man needs no exhortation to endeavour his own deliverance
and safety. And spiritual troubles will in like manner put
men on attempts for relief. To seek for no remedy, is to be
senselessly obdurate, or wretchedly desperate, as Cain and
Judas. We may suppose then that the principal business
of every soul in depths, is to endeavour deliverance. They
cannot rest in that condition wherein they have no rest. In
this endeavour what course a gracious soul steers, is laid
down in the first proposition, negatively and positively. He
applies himself not to any thing but God, he applies him-
self unto God. An eminent instance we have of it in both
parts; or both to the one side and the other; Hos. xiv. 3.
' Asshur,' says those poor distressed returning sinners, ' shall
not save us ; we will not ride upon horses : neither will we say
anymore to the work of our hands. Ye are our gods : for in
thee the fatherless findeth mercy.' Their application unto
God, is attended with a renunciation of every other way
of relief.

Several things there are that sinners are apt to apply
themselves unto for relief in their perplexities, which prove
unto them as waters that fail. How many things have the
Romanists invented to deceive souls withal? Saints and an-
gels, the blessed Virgin, the wood of the cross, confessions,
penances, masses, pilgrimages, dirges, purgatories, papal
pardons, works of compensation, and the like, are made en-
trances for innumerable souls into everlasting ruin. Did
they know the terror of the Lord, the nature of sin, ai d of
the mediation of Christ, they would be ashamed and con-
founded in themselves for these abominations ; they would
not say unto these their idols, Ye are our gods, come and
save us. How short do all their contrivances come of his,
that would fain be offering rivers of oil, ' yea, the fruit of
his body for the sin of his soul, his first-born for his trans-
gression ;' Micah vi. 7. who yet gains nothing, but an ao-wra-

u 2 ^

36 AN EXPOSITION

vation of his sin and misery thereby. Yea, the heathens
went beyond them in devotion and expense. It is no new
inquiry what course sin-jierplexed souls should take for re-
lief. From the foundation of the world, the minds of far
the greatest part of mankind have been exercised in it. As
was their light or darkness, such was the course they took.
Among those who were ignorant of God, this inquiry brought
forth all that diabolical superstition which spread itself over
the face of the whole world. Gentilism being destroyed
by the power and efficacy of the gospel, the same inquiry
working in the minds of darkened men in conjunction with
other lusts, brought forth the papacy. When men had lost
a spiritual acquaintance with the covenant of grace, and
mystery of the gospel, the design of eternal love, and efficacy
of the blood of Christ, they betook themselves in part, or in
whole, for relief under their entanglements, unto the broken
cisterns mentioned. They are of two sorts : self, and other
things. For those other things which belong unto their
fafse worship, being abominated by all the saints of God, I
shall not need to make any farther mention of them. That
which relates unto self, is not confined unto popery, but con-
fines itself to the limits of human nature, and is predomi-
nate over all that are under the law ; that is, to seek for re-
lief in sin-distresses by self-endeavours, self-righteousness.
Hence many poor souls in straits apply themselves to them-
selves. They expect their cure from the same hand that
wounded them. This was the life of Judaism, as the apostle
informs us, Rom. x. 3. And all men under the law, are still
animated by the same principle. They return, but not unto
the Lord. Finding themselves in depths, in distresses about
sin, what course do they take? This they will do, that they
will do no more ; this shall be their ordinary course, and
that they will do in an extraordinary manner ; as they have
offended, whence their trouble ariseth, so they will amend,
and look that their peace should spring from thence, as if
God and they stood on equal terms. In this way some spend
all their days ; sinning and amending, amending and sinning,
without once coming to repentance and peace. This the
souls of believers watch against. They look on themselves
as fatherless ; 'in thee the fatherless findeth mercy ;' that is,
helpless ; without the least ground of hopes in themselves.

UPON PSALM CXXX. 37

or expectation from themselves. They know their repent-
ance, their amendment, their supplications, their humilia-
tions, their fastings, their mortifications, will not relieve
them. Repent they will, and amend they will, and pray, and
fast, and humble their souls, for they know these things to
be their duty; but they know that their goodness extends
not to him with whom they have to do, nor is he profited by
their righteousness. They will be in the performance of all
duties, but they expect not deliverance by any duty. It is
God, say they, with whom we have to do : our business' is
to hearken what he will say unto us.

There are also other ways whereby sinful souls destroy
themselves by false reliefs. Diversions from their perplex-
ing thoughtfulness pleaseth them. They will fix on some-
thing or other that cannot cure their disease, but shall only
make them forget that they are sick. As Cain under the
terror of his guilt, departed from the presence of the Lord,
and sought inward rest in outward labour and employment;
* he went and built a city ;' Gen. iv. 6. Such courses Saul
fixed on ; first music, then a witch. Nothing more ordi-
nary than for men thus to deal with their convictions. They
see their sickness, feel their wound, and go to the Assyrian ;
Hos. V. 13. And this insensibly leads men into atheism.
Frequent applications of creature diversions unto convic-
tions of sin, are a notable means of bringing on final impe-
nitency. Some drunkards had, it may be, never been so, had
they not been first convinced of other sins. They strive to
stifle the guilt of one sin with another. They fly from them-
selves unto themselves, from their consciences unto their
lusts ; and seek for relief from sin by sinning. This is so
far from believers, that they will not allow lawful thino-s to
be a diversion of their disti'ess. Use lawful things they may
and will, but not to divert their thoughts from their dis-
tresses. These they know must be issued between God and
them. Wear off they will not, but must be taken away.
These rocks, and the like whereof there are innumerable, I
say, a gracious soul takes care to avoid. He knows it is God
alone who is the Lord of his conscience, where his depths
lie ; God alone, against whom he hath sinned ; God alone,
who can pardon his sin. From dealing with him he
will be neither enticed, nor diverted. ' To thee, O Lord/

3*8 AN EXPOSITION

saith he, ' do I coiue ;' thy word concerning nie must stand ;
upon thee will I wait; if thou hast no delight in me, I must
perish. Other remedies I know are vain. I intend not to
spend my strength for that which is not bread. 'Unto thee
do I cry.' Here a sin^-entangled soul is to fix itself. Trou-
ble excites it to look for relief. Many things without it
present themselves as a diversion ; many things within it,
offer themselves for a remedy. Forget thy sonow, say the
former ; ease thyself of it by us, say the latter ; the soul re-
fuseth both, as j)hysicians of no value, and to God alone
makes its application. He hath wounded, and he alone can
.heal. And until any one that is sensible of the guilt of sin,
will come off from all reserves to deal immediately with
God, it is in vain for him to expect relief.

Secondly, Herein it is intense, earnest, and urgent, which
was the second thing observed. It is no time now to be
slothful. The souls all, its greatest concernments are at the
stake. Dull, cold, formal, customary applications to God
will not serve the turn. Ordinary actings of faith, love, fer-
vency, usual seasons, opportunities, duties, answer not this
condition. To do no more than ordinary now, is to do no-
thing at all. He that puts forth no more strength and acti-
vity for his deliverance when he is in depths, ready to perish,
than he doth, or hath need to do, when he is at liberty in
plain and smooth paths, is scarcely like to escape. Some
(in such conditions) are careless and negligent ; they think,
in ordinary course, to wear off their distempers ; and that,
although at present they are sensible of their danger, they
shall yet have peace at last ; in which frame there is much
contempt of God. Some despond and languish away under
their pressures. Spiritual sloth influenceth both these sorts
of persons. Let us see the frame under consideration exem-
plified in another. We have an instance in the spouse.
Cant. iii. 1 — 3. She had lost the presence of Christ, and so
was in the very state and condition before described ; ver. 1.
It was night with her, a time of darkness and disconsolation ;
and she seeks for her beloved. ' By night on my bed I
sought him whom my soul loveth.' Christ was absent from
her, and she was left unto depths and darkness upon that ac-
count. Wherefore she seeks for him ; but as the most are
apt to do in the like state and condition. She mends not

UPON PSALM CXXX. 39

her pace, goes not out of, or beyond, her course of ordinary
duties ; nor the frame she was usually in at other times.
But what is the issue ? saith she, * I found him not.' This
is not a way to recover a sense of lost love ; nor to get out
of her entanglements. And this puts her on another course ;
she begins to think that if things continue in this estate, she
shall be undone. I go on indeed with the performance of duties
still, but I have not the presence of my beloved ; I meet not
with Christ in them. My darkness and trouble abides still;
if I take not some other course, I shall be lost. Well, saith
she, * I will rise now,' ver. 2. i will shake off all that ease
and sloth, and customariness, that cleave to me. Some
more lively, vigorous course must be fixed on. Resolutions
for new, extraordinary, vigorous, constant applications unto
God, are the first general step and degree of a sin-entangled
soul acting towards a recovery ; ' I will rise now.' And what
doth she do when she is thus resolved ? ' I will,' saith she,
* go about the streets, and in the broad ways, and seek him
whom my soul loveth.' I will leave no ways or means un-
attempted, whereby I may possibly come to a fresh enjoy-
ment of him. If a inan seek for a friend, he can look for
him only in the streets, and in the broad ways ; that is, either
in towns, or in the fields. So will I do, saith the spouse;
in what way, ordinance, or institution soever, in or by what
duty soever, public or private, of communion with others, or
solitary retiredness, Christ ever was, or may be found, or
peace obtained ; * I will seek him,' and not give over until I
come to an enjoyment of him. And this frame, this reso-
lution, a soul in depths must come unto, if ever it expect
deliverance. For the most part, men's * wounds stink, and
are corrupt, because of their foolishness;' as the psalmist
complains, Psal. xxxviii. 5. They are wounded by sin; and
through spiritual sloth they neglect their cure; this weak-
ens them, and disquiets them day by day ; yet they endure
all, rather than they will come out of their carnal ease, to
deal effectually with God in an extraordinary manner. It
was otherwise with David, Psal. xxii. 1, 2. 'Why,' saith he,
' art thou so far from helping me, and from the words of ray
roaring ? O my God, I cry in the day-time, and in the night
season, and am not silent.' What ails the man? Can he not

40 AN EXPOSITION

be quiet night nor day? never silent, never hold his peace?
And if he be somewhat disquieted, can he not contain him-
self, but that he must roar, and cry out ? Yea, must he roar
thus all the day long, as he speaks, Psal. xxxii. 3. and groan
all the night? as Psal. vi. 6. What is the matter with all
this roaring, sighing, tears, roaring all the day, all night long?
Ah ! let him alone, his soul is bitter in him ; he is fallen into
depths ; the Lord is withdrawn from him ; trouble is hard at
hand ; yea, he is full of anxiety on the account of sin ; there
is no quietness and soundness in him ; and he must thus
earnestly and restlessly apply himself for relief. Alas ! what
strangers for the most part are men now-a-days to this
frame ! How little of the workings of this spirit is found
amongst us ! And is not the reason of it, that we value the
world more, and heaven and heavenly things less than he
did? that we can live at a better rate without a sense of the
love of God in Christ, than he could do ? and is it not hence
that we every day see so many withering professors, that
have in a manner lost all communion with God, beyond a
a little lip-labour, or talking ; the filthy savour of whose
wounds are offensive to all but themselves ? And so will they
go on ready to die and perish, rather than with this holy
man thus stir up themselves to meet the Lord. Heman was
also like imto him; Psal. Ixxxviii. 11, 12. What sense he
had of his depths, he declares, ver. 3. ' My soul,' saith he,
'is full of troubles, and my life draweth nigh unto the grave.'
And what course doth he steer in this heavy, sorrowful, and
disconsolate condition ? Why, saith he, * O Lord God of my
salvation, I have cried day and night unto thee ; let my prayer
come before thee, incline thine ear unto my cry;' ver. 1, 2.
Day and night he cries to the God of his salvation, and that
with earnestness and importunity. This was his business,
this was he exercised about all his days.

This is that which is aimed at; if a gracious soul be
brought into the depths before-mentioned and described, by
reason of sin, when the Lord is pleased to lead him forth
towards a recovery, he causeth him to be vigorous, and rest-
less in all the duties whereby he may make application to
him for deliverance. Now wherein this intenseness and
earnestness of the soul, in its applications unto God, doth

UPON PSALM CXXX. 41

principally consist, I shall briefly declare, when I have
touched a little upon some considerations and grounds that
stir it up thereunto.

First, The greatest of men's concernments may well put
them on this earnestness. Men do not use to deal with dull
and slothful spirits about their greatest concerns. David
tells us, that he was more concerned in the light of God's
countenance, than the men of the world could be in their
corn and wine ; Psal. iv. 6, 7. Suppose a man of the world
should have his house, wherein all his stock and riches are
laid up, set on fire, and so the whole be in danger under his
eye to be consumed ; would he be calm and quiet in the con-
sideration of it? Would he not bestir Hmself with all his
might, and call in all the help he could obtain ? and that be-
cause his portion, his all, his great concernment lies at
stake ? And shall the soul be slothful, careless, dull, secure,
when fire is put to its eternal concernments ? v.hen the light
of God's countenance, which is of more esteem unto him,
than the greatest increase of corn and wine can be to the men
of the world, is removed from him ? It was an argument of
prodigious security in Jonah, that he was fast asleep when the
ship wherein he was, was ready to be cast away for his sake.
And will it be thought less in any soul, who, being in a storm
of wrath and displeasure from God, sent out into the deep
after him, shall neglect it, and sleep, as Solomon says, on
the top of a mast in the midst of the sea? How did that
poor creature, whose heart Vvas mad on his idols, Judges xviii.
24. cry out, when he was deprived of them ? ' You have taken
away my gods,' saith he, ' and what have I more ?' And shall
a gracious soul lose his God through his own folly, the sense
of his love, the consolation of his presence, and not with all
his might follow hard after him ? Peace with God, joy in
believing, such souls have formerly obtained ; can they live
without them now, in their ordinary walking ? can they
choose but cry out with Job, * O that it were with us, as in
former days, when the candle of the Lord was upon our ta-
bernacle ;' chap. xxix. 2—4. and with David, ' O Lord, re-
store unto me the joy of salvation ;' Psal. li. 12. for ' O my
God/ I remember former enjoyments, and 'my soul is cast
down within me';' Psal. xlii. 6. They cannot live without it.
But suppose they might make a sorry shift to pass on in

42 AN EXPOSITION

their pilgrimage, whilst all is smooth about them ; what will
they do in the time of outward trials and distresses ? when
deep calleth unto deep, and one trouble excites and sharpens
another ? Nothing then will support them, they know, but
that which is wanting to them; as Hab. iii. 17, 18. Psal.
xxiii. 4. So that the greatness of their concernment provokes
them to the earnestness mentioned.

Secondly, They have a deep sense of these their great
concernments. All men are equally concerned in the love
of God, and pardon of sin. Everyone hath a soul of the
same immortal constitution, equally capable of bliss and
woe. But yet we see most men are so stupidly sottish, that
they take little notice of these things. Neither the guilt of
sin nor the wrath of God, nor death, nor hell, are thought
on, or esteemed by them ; they are their concernments, but
they are not sensible of them. But gracious souls have a
quick, living sense of spiritual things. For,

1. They have a saving spiritual light, whereby they
are able to discern the true nature of sin, and the terror of
the Lord. For though they are now supposed to have lost
the comforting light of the Spirit ; yet they never lose the
sanctifying light of the Spirit, the light whereby they are
enabled to discern spiritual things in a spiritual manner;
this never utterly departs from them. By this they see sin
to be 'exceeding sinful ;' Rom. vii. 13. By this they know
• the terror of the Lord ;' 2 Cor. v. 1 1. and that ' it is a fear-
ful thing to fall into the hands of the living God ;' Heb.
X. 13. By this tliey discover the excellency of the love of
God in Christ, which passeth knowledge, the present sense
whereof they have lost. By this they are enabled to look
within the veil, and to take a view of the blessed conso-
lations which the saints enjoy, whose communion with God
was never interrupted. This represents to them all the
sweetness, pleasure, joy, peace, which in former days they
had whilst God was present with them in love. By this are
they taught to value all the fruits of the blood of Jesus Christ,
of the enjoyment of many, whereof they are at present cut
short and deprived. All which, with other things of the like
nature and importance, make them very sensible of their con-
cernments.

'2. They remember what it cost them formerly to deal

UPON PSALM CXXX. 43

With God about sin ; and hence they know it is no ordi-
nary matter they have in hand. They must again to their
old work ; take the old cup into their hands again. A re-
covery from depths is as a new conversion.

Ofttiraes in it, the whole w^ork, as to the soul's appre-
hension, is gone over afresh. This the soul knows to have
been a work of dread, terror, and trouble, and trembles in
itself, at its new trials. And,

3. The Holy Ghost gives unto poor souls, a fresh sense
of their deep concernments, on purpose that it may be a
means to stir them u{) unto these earnest applications unto
God. The whole work is his, and he carries it on by means
suited to the compassing of the end he aimeth at. And by
these means is a gracious soul brought into the frame men-
tioned. Now there are sundry things that concur in and
unto this frame.

First, There is a continual thoughtfulness about the sad
condition wherein the soul is in its depths. Being deeply
affected with their condition, they are continually ruminating
upon it, and pondering it in their minds. So David de-
clares the case to have been with him, Psal. xxxviii. 2 — 8.
* Thine arrows stick fast in me, and thy hand presseth me
sore. There is no soundness in my flesh, because of thine
anger ; neither is there any rest in my bones because of my
sins. For mine iniquities are gone over mine head : as a heavy
burden they are too heavy for me. My wounds stink and are
corruptbecauseof my foolishness. I am troubled,! am bowed
down greatly, I go mourning all the day long. I am feeble and
sore broken; I have roared by reason of the disquietness of
my heart.' Restlessness, deep thoughtfulness, disquietness
of heart, continual heaviness of soul, sorrow and anxiety of
mind, lie at the bottom of the applications we speak of.
From these principles their prayers flow out ; as David adds,
ver. 9. ' Lord, all my desire is before thee, and my groaning
is not hid from thee.' This way all his trouble wroucjht.
He prayed out of the abundance of his meditation and grief.
Thoughts of their state and condition lie down with such
persons, and rise with them ; and accompany them all the
day long. As Reuben cried, ' The child is not, and I, whi-
ther shall I go?' so doth such a soul; the love of God is
not, Christ is not, and I, whither shall I cause my sorrow to

44 AX EXPOSITION

go ? God is provoked, death is nigh at hand, relief is fat
away, darkness is about me ; I have lost my peace, my joy,
my song- in the night. What do I think of duties? Can
tw^o walk together unless they be agreed ? Can 1 walk with
God in them, whilst I have thus made him mine enemy ?
What do I think of ordinances ? Will it do me any good to
be at Jerusalem, and not see the face of the king? to live
under ordinances, and not to meet in them with the king of
saints? May I not justly fear, that the Lord will take his
Holy Spirit from me, until I be left without remedy ? With
such thoughts as these are sin-entangled souls exercised,
and they lie rolling in their minds, in all their applications
unto God.

Secondly, We see the application itself consists in, and
is made by, the prayer of faith, or crying unto God. Now
this is done with intenseness of mind ; which hath a two-
fold fruit or propriety : 1. Importunity ; and, 2. Constancy.

It is said of our blessed Saviour, that when he was in his
depths, about our sins, that he offered up ' prayers and sup-
plications with strong cries and tears ;' Heb. v. 7. Strong
cries and tears express the utmost intension of spirit. And
David expresseth it by roaring, as we have seen before ; as
also by sighing, groaning, and panting. A soul in such a
condition lies down before the Lord, with sighs, groans,
mourning, cries, tears, and roaring, according to the various
working of his heart, and its being affected with the things
that it hath to do ; and this produceth,

1. Importunity. The power of the importunity of faith
our Saviour hath marvellously set out, Luke xi. 8 — 10. as
also, chap, xviii. 1. Importunate prayer is certainly pre-
vailing. And importunity is, as it were, made up of these
two things: frequency of interposition, and variety of argu-
ings. You shall have a man that is importunate come unto
you seven times a day about the same business ; and after
all, if any new thought come into his mind, though he had
resolved to the contrary, he will come again. And there is
nothing: that can be imao-ined to relate unto the business he
hath in hand, but he will make use of it, and turn it to the
furtherance of his plea. So is it in this case. IVlen will
use both frequency of interposition, and variety of arguings ;
Psal. Ixxxvi. 1. ' I cry unto thee daily,' or rather, all the day.

UPON PSALM CXXX. 45

He had but that one business, and he attended it to the pur-
pose. By this means we give God 'no rest;' Isa. Ixii. 7.
which is the very character of importunity. Such souls go
to God ; and they are not satisfied with what they have
done ; and they go again ; and somewhat abideth still with
them, and they go to him again ; and the heart is not yet
emptied, they will go again to him; that he may have no
rest. What variety of arguments are pleaded with God in
this case, I could manifest in the same David. But it is
known to all ; there is not any thing almost that he makes
not a plea of, the faithfulness, righteousness, name, mercy,
goodness, and kindness of God in Jesus Christ ; the con-
cernment of others in him, both the friends and foes of God •
his own weakness and helplessness, yea, the greatness of sin
itself : ' Be merciful to my sin,' saith he, * for it is great.'
Sometimes he begins with some arguments of this kind •
and then, being a little diverted by other considerations,
some new plea is suggested unto him by the Spirit, and he
returns immediately to his first employment and design all
arguing great intension of mind and spirit.

2. Constancy also flows from intenseness. Such a
soul will not give over, until it obtain what it aims at
and looks for : as we shall see in our process in openino-
this psalm.

And this is in general the deportment of a gracious soul
in the condition here represented unto us. As poor crea-
tures love their peace, as they love their souls, as they tender
the glory of God, they are not to be wanting in this duty.
What is the reason that controversies hang so long between
God and your souls, that it may be you scarce see a good
day all your lives ? Is it not for the most part from your
sloth and despondency of spirit? you will not crjrd up ^jje
loins of your minds, in dealing with God, to put them to a
speedy issue in the blood of Christ. You go on and off
begin and cease, try and give over; and for the most part,
though your case be extraordinary, content yourselves with
ordinary and customary applications unto God. This makes
you wither, become useless, and pine away in and under
your perplexities. David did not so; but after many and
many a breach made by sin, yet through quick, vigorous,
restless actings of faith, all was repaired, so that he lived

46 AX EXPOSITION

peaceably, and died triumphantly. Up then and be doing;
let not your * wounds cori'upt because of your folly ;' make
thorough work of that which lies before you; be it long, or
difficult, it is all one, it must be done, and is attended with
safety ; what you are like to meet withal in the first place,
shall nextly be declared.

Ver. ;5. — TheuorfU of the verse explained ; and their meaning opened.

The general frame of a gracious soul in its perplexities
about sin, hath been declared. Its particular actings, what
it doth, what it meets withal, are nextly represented unto us.

First, then, in particular, it cries out, * If thou. Lord,
shouldest mark iniquities, O Lord, who shall stand V

There is in the words a supposition, and an inference on
that supposition. In the supposition, there is, first, the
name of God that is fixed on, as suited unto it. And, se-
condly, the thing itself supposed. In the inference, there is
expressed the matter of it, to stand ; and the manner of its
proposal, wherein two things occur: 1. That it is expressed
by way of interrogation. 2. The indefiniteness of that in-
terrogation ; Who shall stand ?

' If thou, Lord ;' he here fixes on another name of God ;
which is Jah. A name though from the same root with the
former, yet seldom used, but to intimate and express the ter-
rible majesty of God. ' He rideth on the heavens, and is
extolled by his name Jah;' Psal. Ixviii. 4. He is to deal
now with God about the guilt of sin ; and God is represented
to the soul as great and terrible ; that he may know what to
expect and look for, if the matter must be tried out according
to the demerit of sin.

What then saith he to Jah I "iD^'n mJij; CDX ' If thou
shouldest mark iniquities.' -iDti' is to observe and keep as in
safe custody ; to keep, preserve, and watch diligently. So
to remark and observe, as to retain that which is observed,
to ponder it, and lay it up in the heart; Gen. xxxvii. 11.
Jacob observed Joseph's dream ; that is, he retained the me-
mory of it, and pondered it in his heart.

UPON PSALM CXXX. 47

The marking of iniquities then here intended, is God's so
far considering and observing of them, as to reserve them
for punishment and vengeance. In opposition unto this
marking, he is said not to see sin, to overlook it, to cover it.
or remember it no more; that is, to forgive it, as the next
verse declares.

I need not shew that God so far marks all sins in all per-
sons, as to see them, know them, disallow them, and to be
displeased with them. This cannot be denied without taking
away of all grounds of fear and worship. To deny it, is all
one as to deny the very being of God ; deny his holiness and
righteousness, and you deny his existence. But there is a day
appointed, wherein all the men of the world shall know that
God knew and took notice of all and every one of their most
secret sins. There is then a double marking of sin in God,
neither of which can be denied in reference unto any sins,
in any persons. The first is physical, consisting in his om-
niscience, whereunto all things are open and naked. Thus
no sin is hid from him ; the secretest are before the light of
his countenance. All are marked by him. Secondly, moral ;
in a displacency with, or displeasure against, every sin, which
is inseparable from the nature of God, upon the account of
his holiness. And this is declared in the sentence of the law,
and that equally to all men in the world. But the marking
here intended, is that which is in a tendency to animadver-
sion and punishment according to the tenor of the law. Not
only the sentence of the law, but a will of punishing accord-
ing to it, is included in it. If, saith the psalmist, thou the
great and dreadful God, who art extolled by the glorious
name, Jah, shouldest take notice of iniquities, so as to recom-
pense sinners that come unto thee according to the severity
and exigence of thy holy law. What then ? It is answered
by the matter of the proposal. Who can stand ? That is, none
can so do; to yap rig IvravOtv ovSiXg tWtv, says Chrysostom.
This who, is none : no man; not one in the world. "TDy> >d
' quis stabit,' or ' consistet;' who can stand, or abide and
endure the trial. Everyone on this supposition must perish,
and that eternally. This the desert of sin, and the curse of
the law, which is the rule of this marking of their iniquity,
doth require. And there is a notable emphasis in the inter-
rogation, which contains the manner of the inference. Who

48 AN EXPOSITION

can stand? is more than if he had said, none can abide the
trial, and escape without everlasting ruin. For the interro-
gation is indefinite; not, how can I? but, who can stand?
When the Holy Ghost would set out the certainty, and
dreadfulness of the perishing of ungodly men, he doth it by
such a kind of expression, wherein there is a deeper sense
intimated into the minds of men, that any words can well
clothe or declare. 1 Pet. iy. 17. 'What shall be the end of
them that obey not the gospel?' and ver. 18. ' Where shall
the ungodly and the sinner appear?' So here, 'Who can
stand?' There is a deep insinuation of a dreadful ruin, as unto
all with whom God shall so deal, as to mark their iniquities.
See Psal. i. 5.

The psalmist then addressing himself to deal with God
about sin, lays down in the first place in the general, how
things must go, not with himself only, but with all the world,
upon the supposition he had fixed. This is not my case only ;
but it is so with all mankind, every one who is partaker of
flesh and blood ; whether their guilt answer that, which I
am oppressed withal or no ; all is one ; guilty they are all,
and all must perish. How much more must that needs be my
condition, who have contracted so great a guilt as I have
done. Here then he lays a great argument against himself,
on the supposition before laid down. If none, the holiest,
the humblest, the most believing soul, can abide the trial,
can endure ; how much less can I, who am the chiefest of
sinners, the least of saints, who come unspeakably behind
them" in holiness, and have equally gone beyond them in sin ?

This is the sense and importance of the words ; let us
now consider how they are expressive of the actings of the
soul whose state and condition is here represented unto us,
and what directions they will afford unto us, to give unto
them who are fallen into the same state.

What first presents itself to a soul in distress on the account of sin. This
opened in four propositions. Tiiovghts of God's mulling sin, according- to
the tenor of the law, full of dread and ttrror.

What depths the psalmist was in, hath been declared ; in
them, what resolution he takes upon himself to seek God

UPON PSALM CXXX. 49

alone for relief and recovery, hath been also shewed; and
what earnestness in general he useth therein ; addressing
himself unto God in that frame, with that purpose and reso-
lution, the first thing he fixeth on in particular is the great-
ness of his sin and guilt, according to the tenor of the law.
It appears then, that.

First, In a sin-perplexed soul's addresses unto God, the
first thing that presents itself unto him, is God's marking sin
according to the tenor of the law. The case is the same in
this matter with all sorts of sinners; whether before conver-
sion, or in relapses and entanglements after conversion.
There is a proportion between conversion and recoveries.
They are both wrought by the same means and ways ; and
have both the same effects upon the souls of sinners, although
in sundry things they differ, not now to be spoken unto.
What then is spoken on this head, maybe applied unto both
sorts ; to them that are yet unconverted, and to them who are
really delivered from their state and condition; but especially
unto those who know not whether state they belong unto, that
is, to all guilty souls. The law will put in its claim to all. It
will condemn the sin, and try what it can do against the sinner.
There is no shaking of it off; it must be fairly answered, or
it will prevail. The law issues out an arrest for the debt;
and it is no purpose to bid the serjeant be gone, or to entreat
him to spare. If payment be not procured, and an acquaint-
ance produced, the soul must to prison. I am going unto
God, saith the soul. He is great and terrible, a marker o^
sin, and what shall I say unto him ? This makes him tremble,
and cry out, ' O Lord, who shall stand.?' So that it appears
hence, that.

Secondly, Serious thoughts of God's marking sin accord-
ing to the tenor of the law, is a thing full of dread and terror to
the soul of a sinner. But this is not all ; he is not swallowed
up in this amazement, crying out only, who can stand? there
is included in the words, a thorough sincere acknowledg-
ment of his own sin, and the guilt thereof. Mentioning the
desert of sin, in his own case, he acknowledgeth his own.
So that.

Thirdly, Sincere sense and acknowledgment for sin, with
self-condemnation in the justification of God, is the first pe-
culiar especial working of a gracious soul rising out of its

VOL. XIV. E

50 AN EXPOSITIOX

entanglements. All this is included in these words. He
acknovvledgeth both his own guilt, and the righteousness of
God, if he should deal with him according to the demerit
of sin.

And these things lay in the words absolutely considered ;
but the state of the soul here represented, carries us on far-
ther. He rests not here, as we shall see in the opening of
the next verse, the chief thing aimed at in the whole. And
as a transition from the one to the other, that we may still
carry on the general design at the entrance laid down j we
must take along with us this farther observation.

Fourthly, Though self-condemnation be an eminent pre-
paration for the discovery of forgiveness in God; yet a poor
distressed soul is not to rest in it, nor to rest upon it, but to
pass on to the embracing of forgiveness itself.

There is yet a general proposition lying in the words,
that we may make use of in our passage, and it is this ;
God's marking of iniquities, and man's salvation, are everlast-
ingly inconsistent. I mean his marking them in the persons
of sinners, for the ends before-mentioned.

Of some of these I shall farther treat, according as the
handling of them conduceth to the purpose in hand.

That which I shall begin withal, is that which was first

laid down about the effects of serious thoughts concerning

God's marking sin according to the tenor of the law ; which,

as I said, is the first thing that presents itself unto a sin-en-

%tangled soul in its addresses unto God.

But this shall not pass alone. I shall draw the two first
observations into one, and make use of the first only in the
confirmation of the other ; which will express the sense of
the words absolutely considered. The third and fourth will
lead us on in the progress of the soul, towards the relief sought
after and proposed. That, therefore, which is to be first in-
sisted on, comes up to this proposition.

In a sin-perplexed soul's addresses unto God, the first thing
that presents itself unto him, is, God's marking of sin according
to the tenor of the law, which of itself is apt to fill the soul
with dread and terror.

1 shall first somewhat speak unto it in this ; as considering
in itself, and then inquire into the concernment of the soul
in it, whose condition is here described.

UPOX PSALM CXXX. 51

The Lord speaks of some, who when they hear the word
of the curse, yet bless themselves, and say they shall have
peace, Deut. xxix. 19. Let men preach and say what they
will of the terror of the Lord, they will despise it ; which
God threatens with utter extermination. And he notes it
again, as an amazing wickedness, and the height of ob-
durateuess, Jer. xxxvi. 24. Generally it is with sinners, as
it was with Gaal the son of Ebed, Judg, ix. when he was for-
tifying of Sichem against Abimelech ; Zebul tells him that
Abimelech will come and destroy him. Let him come, saith
Gaal; I shall deal well enough with him : let him bring forth
his army, I fear him not. But upon the very first appearance
of Abimelech's army, he trembleth for fear ; ver. 36. Till
obdurate sinners [tremble for fear] of the wrath of God, and
that he will come to plead his cause against them ; for the most
part they take no notice of what you say, nor have any serious
thoughts about it ; but go on as if they were resolved they
should deal well enough with him. Notwithstanding all their
stoutness, a day is coming wherein fearfulness shall surprise
them, and make them cry out, 'Who amongst us shall dwell
with devouring fire, who amongst us shall inhabit with ever-
lasting burnings V Yea, if the Lord be pleased in this life in
an especial manner to draw nigh to any of them, they quickly
see, that their ' hearts cannot endure, nor can their hands be
strong;' Ezek. xxii. 14. Their hands hang down, and their
stout hearts tremble like an aspen leaf.

He who first sinned, and had first occasion to have seri-
ous thoughts about God's marking of sin, gives us a notable
instance of what we have affirmed. And the first in every
kind, is the measure of all that follows, in the same kind.
Gen. iii. 8. ' He heard the voice of God :' so he had done
before, without the least trouble or consternation of Spirit;
he was made for communion with God ; and that he might
hear his voice was part of his blessedness. Bat now, saith
he, ' I heard thy voice and was afraid, and hid myself.' He
knew that God was coming in the inquest of sin, and he was
not able to bear the thoughts of meeting him. Could he
have gone into the bowels of the earth from whence he was
taken, and have been there hid from God, he would not have
failed to have attempted it. Things are now altered with
him. In that God whom he loved before, as a good, holy,

E 2

52 AN EXPOSITION

powerful, righteous creator, preserver, benefactor, and re-
warder, he saw nothing now, but wrath, indignation, ven-
geance, and terror. This makes him tremble out those
dreadful words, *I heard thy voice and was afraid, and hid
myself.'

The giving of the law afterward, evinces what effects the
consideration of God's proceeding with sinners, according
to the tenor of it, must needs produce, Exod. xx. 18, 19.
' All the people saw the thundering and the lightnings, and
the voice of the trumpet, and the mountain smoking ;' as
the apostle also describes it, Heb. xii. 18, In this manner
came forth from the Lord that fiery law, Deut. xxxiii. 2. So
that all who are concerned in it, did exceedingly quake and
tremble. And yet all this respects but the severity of the
law in general, without the application of it unto any soul
in particular. There is a solemnity, that carrieth an awe
with it, in the preparation of an assize to be kept and held
by poor worms like ourselves ; but the dread of it is pecu-
liar to the malefactors, for whose trial and execution all this
preparation is made. When a soul comes to think, that all
this dreadful preparation, this appearance of terrible ma-
jesty, these streams of the fiery law are all pointed towards
him, it will make him cry out, ' Lord, who can stand ?' And
this law is still in force towards sinners, even as it was on
the day wherein it was given on mount Sinai. Though
Moses grew old, yet his strength never failed. Nor hath his
law, the law given by him, lost any thing of its strength,
power, or authority towards sinners. It is still accom-
panied with thunderiugs and lightnings, as of old. And it
will not fail to represent the terror of the Lord to a guilty
soul.

Among the saints themselves I could produce instances
to manifest that they have found it to be thus. The cases
of Job, David, Heman, are known. I shall only consider it
in Christ himself. From himself he had no occasion of any
discouraging thought; being holy, harmless, undefiled. He
fulfilled all righteousness, did his Father's will in all things,
and abode in his love. This must needs be attended with
the highest peace, and most blessed joy. In the very en-
trance of his trials, he had a full persuasion of a comfort-
able issue and success; as we may see, Isa. 1. 7, 8. But yet,

UPON PSALM CXXX. 53

when his soul was exercised with thouohts of God's mark-
ing our iniquities upon him, it was sorrowful unto the death.
He was 'amazed and very heavy;' Mark xiv. 33. His agony,
his blood sweat, his strong cries and supplications, his re-
iterated prayers, 'if it be possible let this cup pass from me,*
his last and dreadful cry, ' My God, my God, why hast thou
forsaken me V all manifest what apprehensions he had of
what it was for God to mark iniquities. Well may poor
sinners cry out, * Lord, who shall stand V when the Son of
God himself so trembled under the weight of it.

In serious thoughts of God's marking sin, he is repre-
sented unto the soul under all those glorious, terrible attri-
butes and excellencies, which are apt to beget a dread and
terror in the hearts of sinners, when they have no relief from
any covenant engagements in Christ. The soul looks upon
him as the great lawgiver, James iv. 12. able to revenge
the breach of it, by destroying body and soul in hell fire,
as one terrible in holiness, of purer eyes than to behold ini-
quity. So also in greatness and in power ; the living God,
into whose hands it is a fearful thing to fall ; as attended
with vindictive justice, saying, * Vengeance is mine, and I
will recompense ;' Heb. x. 30. Now for a soul to consider
God, clothed with all these dreadful and terrible excel-
lencies, coming to deal with sinners according to the tenor
of his fiery law, it cannot but make him cry out with Moses,
' I exceedingly quake and tremble.'

These things work on their minds : the conclusion men-
tioned before, is asserted in these words ; namely, that
God's marking of sin according to the tenor of the law, and
man's salvation, are utterly inconsistent; a conclusion, that
must needs shake a soul, when pressed under a sense of its
own guilt.

When a person who is really guilty, and knows himself to
be guilty, is brought unto his trial, he hath but these four
grounds of hope that his safety and his trial may be con-
sistent. He may think that either, 1. The judge will not be
able to find out, or discover his crimes, or, 2. That some
one will powerfully intercede for him with the judge ; or, 3.
That the rule of the law is not so strict as to take notice of
his miscarriages ; or 4. That the penalty of it is not so se-

54 AN EXPOSITION

vere, but that there may be a way of escape. Cut him short
of his expectations from some, one, or all of these, and all
his hopes must of necessity perish. And how is it in this
case?

1. Of the judge we have spoken somewhat already.
The present inquiry is, whether any thing may be hid from
him or no ; and so a door of escape be opened to a sinner.
The apostle tells us, ' that all things are open and naked
unto him ;' Heb. iv. 12. and the psalmist, that ' there is not
a thought in our hearts, nor a word in our tongue, but he
understandeth it afar off, and knoweth it altogether;' Psal.
cxxxix. 2. 4. What the sinner knows of himself, that may
cause him to fear, that God knows. And what he knows
not of himself, that deserves his fear, that God knows also ;
' he is greater than our hearts, and knoweth all things ;'
1 John iii. 20. When God shall not only set in order before
the sinner, the secret sins, which he retains some remem-
brance of; but also brings to mind and represents unto
him, that world of filth and folly, which either he never took
any real notice of, or hath utterly forgotten, it will trouble
him, yea, confound him.

2. But may not this judge be entreated to pass by what
he knows, and to deal favourably with the sinner ? May
not an intercessor be obtained to plead in the behalf of
the guilty soul? Eli determines this matter, 1 Sam. ii, 25.
* If one man sin against another, the judge shall judge him ;
but if a man sin against the Lord, who shall intreat for him ?'
There is not, saith Job, between us n'DiD, one that might
argue the case, in pleading for me, and so make up the mat-
ter, 'laying his hand upon us both;' Job ix. 33. We now
consider a sinner purely under the administration of the
law; which knows nothing of a mediator. In that case, who
shall take upon him to intercede for the sinner? Besides,
that all creatures in heaven and earth are engaged in the
quarrel of God against sinners ; and besides the greatness
and terror of his majesty, that will certainly deter all or any
of them from undertaking any such work ; what is the re-
quest that in this case must be put up unto God ? Is it not
that he would cease to be holy, leave off from being righ-
teous, relinquish his throne, deny himself, and his sove-

UPOIV PSALM CXXX. 55

reignty, that a rebel, a traitor, his cursed enemy, may live
and escape his justice ? Is this request reasonable ? Is he fit
to intercede for sinners that make it? Would he not by so
doing prove himself to be the greatest of them ? The sinner
cannot then expect any door of escape to be opened unto
him ; all the world is against him ; and the case must be
tried out nakedly between God and him. But,

3. It may be the rule of the law whereby the sinner is
to be tried is not so strict, but that in the case of such
sins as he is guilty of, it may admit of a favourable in-
terpretation; or that the good that he hath done, may be
laid in the balance against his evil, and so some relief be
obtained that way. But the matter is quite otherwise; there
is no good action of a sinner, though it were perfectly good,
that can lie in the balance with, or compensate the evil of,
the least sin committed. For all good is due on another
account, though no guilt were incurred. And the payment
of money that a man owes, that he hath borrowed, makes
no satisfaction for what he hath stole ; no more will our
duties compensate for our sins. Nor is there any good ac-
tion of a sinner, but it hath evil and guilt enough attending
it, to render itself unacceptable ; so that men may well cease
from thoughts of their supererogation. Besides, where there
is any one sin, if all the good in the world might be sup-
posed to be in the same person, yet in the indispensable order
of our dependance on God, nothing of that good could come
into consideration, until the guilt of that sin were answered
for unto the utmost. Now the penalty of every sin, being
the eternal ruin of the sinner ; all his supposed good can
stand him in little stead. And for the law itself, it is an
issue of the holiness, righteousness, and wisdom of God ; so
that there is not any evil, so greater small, but is forbidden
in it, and condemned by it. Hereupon David so states this
whole matter, Psal. cxliii. 2. 'Enter not into judgment
with thy servant, for in thy sight shall no man living be
justified.' That is, if things are to be tried out and deter-
mined by the law, no sinner can obtain acquitment ; as Paul
declares the sense of that place to be, Rom. iii. 20. Gal.
ii. 16. But yet,

4. It may be the sentence of the law is not so fierce

56 AN EXPOSITION

and dreadful, but that though guilt be found, there may
be yet a way of escape. But the law speaks not one word
on this side death to an offender. There is a greatness,
and an eternity of wrath in the sentence of it ; and it is
God himself who hath undertaken to see the vengeance
of it executed. So that on all these accounts, the conclu-
sion mentioned, must needs be fixed in the soul of a sinner,
that entertains thoughts of drawing nigh to God.

Though what hath been spoken, may be of general use
unto sinners of all sorts, whether called home to God, or yet
strangers to him; yet I shall not insist upon any general im-
provement of it, because it is intended only for one special
end or purpose. That which is aimed at, is to shew what are
the first thoughts that arise in the heart of a poor entangled
soul, when first he begins to endeavour a recovery in a re-
turnal unto God. The law immediately puts in its claim unto
him, and against him. God is represented unto him, as angry,
displeased, provoked; and his terror more or less besets him
round about. This fills him with fear, shame, and confusion
of face ; so that he knows not what to do. These troubles
are greater or lesser, according as God seeth it best for the
poor creature's present humiliation, and future safety. What
then doth the sinner ? What are his thoughts hereupon ?
Doth he think to fly from God, and to give over all endea-
vours of recovery? Doth he say this God is a holy, and ter-
rible God; I cannot serve him ; it is to no purpose for me to
look for any thing but fury and destruction from him ; and
therefore, 1 had as good give over as persist in my design of
drawing nigh to him. It cannot be denied but that in this
case, thoughts of this nature will be suggested by unbelief;
and that sometimes great perplexities arise to the soul by
them. But this is not the issue and final product of this
exercise of the soul; it produceth another effect; it calls
for that which is the first particular working of a gracious
soul arising out of its sin-entanglements. This is, as was
declared, a sincere sense of sin, and acknowledgment of it,
with self-condemnation in the justification of God: this is
the first thing that a soul endeavouring a recovery from its
depths is brought and wrought unto. His general resolu-
tion to make serious and thorough work, with what he hath

UPON PSAL.M CXXX. 57

in haudj was before unfolded. That which in the next place^
we are directed unto in these words, is the reflection on it-
self, upon the consideration of God's marking iniquity, now
mentioned. This is faith's great and proper use of the law ;
the nature whereof shall be farther opened in the next dis-
course.

The first particular actings of a soul tovmrdsa recovery out of the depths of
sin. Sense of sin, whereinit consists. How it is wrought. Acknowledg'
mentofsin; its nature and properties. Self-condemnation.

What is the frame of the soul in general, that is excited by
grace, and resolves in the strength thereof to attempt a re-
covery out of the depths of sin-entanglements, hath been
declared. We have also shewed what entertainments, in
general, such a soul had need to expect, yea, ordinarily shall
be sure to meet withal. It may be he goes forth at first like
Sampson with his locks cut, and thinks he will do as at other
times ; but he quickly finds his peace lost, his wounds pain-
ful, his conscience restless, God displeased, and his whole
condition, as the utmost of his own apprehension, hazardous.
This fills him with the thoughts expressed in this third verse,
and fixes the conclusion in his mind, discoursed of before.
He finds now that he hath the law afresh to deal withal.
Thence ariseth that sense and acknowledgment of sin, that
self-condemnation, in the justification of God, whereof we
now speak. He grows not sullen, stubborn, or displeased;
for the extenuation of his sin and guilt, he quarrelleth not
with, he repineth not against, the holiness, severity, and righ-
teousness of the law of God ; but reflects wholly on himself,
his own unworthiness, guilt, and desert ; and in a sense of
them lies down at the foot of God, in expectation of his word
and sentence.

Three things in this condition we ascribe unto such a
soul. First, a sincere sense of sin. There is a twofold sense of
sin. The one is general and notional ; whereby a man knows
what sin is, that himself is a sinner ; that he is guilty of this
or that, these or those sins; only his heart is not affected

0» AN EXPOSITION

proportionably to that discovery and knowledge which he
hath of these things. The other is active and efficacious.
The soul being acquainted with the nature of sin, with its
own guilt in reference unto sin in general, as also to this or
that sin, is universally influenced by that apprehension unto
suitable affections and operations.

Of both these we have an instance in the same person.
David, before Nathan's coming to him, had the former ; after-
ward he had the latter also. It cannot be imao;ined but that
before the coming of the prophet, he had a general know-
ledge and sense, not only absolutely of the nature of sin ;
but also, that himself was a sinner, and guilty of those very
sins which afterward he was reproved for. To think other-
wise, is to suppose, not only that he was unsainted, but un-
manned also, and turned into a beast. But yet this wrought
not in him any one affection suitable to his condition. And
the like may be said of most sinners in the world. But now,
when Nathan comes to him, and gives him the latter efiica-
cious sense whereof we speak, we know what effects it did
produce.

It is the latter only that is under consideration ; and
that also is twofold : 1. Legal, orantecedaneous unto con-
version ; 2. Evangelical, and previous to the recovery
from depths, whereof we treat. How these two differ, and
how they may be discerned one from the other, being both
of them in their kind sincere, is not ray business to declare.

Now this last, which we assign as the first duty, work,
or acting of a returning soul, is a deep and practical appre-
hension wrought in the mind and heart of a believing sinner
by the Holy Ghost, of sin and its evils, in reference unto the
law and love of God, the cross and blood of Christ, the
communion and consolation of the Spirit, and all the fruits
of love, mercy, or grace, that it hath been made partakers of,
or on gospel-ground hoped for.

First, The principal efficient cause of it is the Holy Ghost.
He it is who convinceth of sin, John xvi. 8. He works indeed
by means. He wrought it in David by the ministry of Na-
than, and he wrought it in Peter, by the look of Christ. But
his work it is ; no man can work it upon his own soul. It
will not spring out of men's rational considerations. Though

UPON PSALM CXXX. 59

men may exercise their thoughts about such things, as one
would think were enough to break the heart of stones, yet
if the Holy Ghost pnt not forth a peculiar efficacy of his
own, this sense of sin will not be wrought or produced. As
the waters at the Pool of Bethesda were not troubled, but
when an angel descended and moved them, no more will
the heart for sin, without a saving elapse of the Holy Ghost.

Secondly, It is deep apprehension of sin, and the evils of
it. Slight, transient thoughts about them, amount not to the
sense of which we speak. *My sorrow,' saith David, ' is con-
tinually before me ;' Psal. xxxviii. 17. It pressed him always
and greatly. Hence he compares this sense of sin wrought
by the Holy Ghost, to 'arrows that stick in the flesh,' ver. 2.
They pain sorely, and are always perplexing. Sin, in this
sense of it, lays hold on the soul, so that the sinner cannot
look up ; Psal. xl. 12. And it abides with him, making ' his
sore run in the night without ceasing ;' Psal. Ixxvii. 2. and
depriveth the soul of rest. * My soul,' saith he, * refused to be
comforted.' This apprehension of sin, lies down, and rises
with him in whom it is. Transient thoughts, attended with
infrequent signs and ejaculations, little become a returning
soul. And,

Thirdly, It is practical. It is not seated only in the spe-
culative part of the mind, hovering in general notions ; but
it dwells in the practical understanding, which effectually in-
fluenceth the will and affections. Such an apprehension as
from which sorrow and humiliation are inseparable. The
acts of the practical understanding, do so necessarily pro-
duce together with them suitable acts of the will and affec-
tions, that some have concluded that those are indeed pro-
per acts of his will, which are usually ascribed to the under-
standing. It is so in the mind, as that the whole soul is
cast into the mould and likeness of it; humiliation, sorrow,
self-abhorrency, do live and die with it.

Fourthly, It hath in the first place, respect unto the law
of God. There can be no due consideration of sin, wherein
the law hath not its place. The law calls for the sinner, and
he willingly gives up his sin to be judged by it. There he
sees it to be ' exceeding sinful ;' Rom. vii. 17. Though a be-
liever be less under the power of the law than others, yet he
knows more of the authority and nature of it than others.

00 AN EXPOSITION

He sees more of its spirituality and holiness. And the more
a man sees of the excellency of the law, the more he sees of
the vileness of sin. This is done by a soul in its first en-
deavour of a recovery from the entanglements of sin. He
labours thoroughly to know his disease, that he may be
cured. It will do him no good, he knows, to be ignorant
of his distemper, or his danger. He knows that if his
wounds be not searched to the bottom, they will stink, and
be corrupt. To the law then he brings himself and his sin.
By that, he sees the vileness of the one, and the danger of
the other. Most men lie still in their depths, because they
would willingly escape the first step of their rising. From
the bottom of their misery, they would fain at once be at the
top of their felicity. The soul managed in this work by the
Holy Ghost,doth not so. He converseth with the law ; brings
his sin unto it ; and fully hears the sentence of it. When
the sin is thoroughly condemned, then he farther takes care
of the sinner. As ever you desire to come to rest, avoid not
this entrance of your passion unto it. Weigh it well, and
attend unto what the law speaks of your sin, and its desert,
or you will never make a due application to God for forgive-
ness. As ever you would have your souls justified by grace,
take care to have your sins judged by the law.

2. There is a respect in it to the love of God. And
this breaks the hearts of the poor returning sinner. Sorrow
from the law, shuts itself up in the soul, and strangleth it.
Sorrow from the thoughts of the love of God opens it, and
causeth it to flow forth. Thoughts of sinning against the
love of God, managed by the Holy Ghost; what shall 1 say?
their effects in the heart are not to be expressed. This made
Ezra cry out, ' O, my God, I blush, and am ashamed to lift up
my face to thee ;' chap. ix. 6. and ver. 10. 'What shall we
say after this V After what? why all the fruits of love and
kindness they had been made partakers of. Thoughts of love
and sin laid together, make the sour! blush, mourn, be ashamed
and confounded in itself. So Ezek. xxxvi. 31. 'Then shall
you remember your own evil ways, and your doings that
were not good ;' when shall they do so ? when thoughts and
apprehensions of love shall be brought home to them ; and
saith he, then shall you ' lothe yourselves in your own sight.'
The soul now calls to mind, what love, what kindness, and

UPON PSALM CXXX. 61

what mercy, what grace, what patience hath been exercised
towards it, and whereof it hath been made partaker. The
thoughts of all these now come in upon him as streams of
water. Such mercy, such communion, such privileges, such
hopes of glory ; suoh tastes of heaven, such peace, such
consolation, such joy, such communications of the Spirit,
all to a poor, wretched, cursed, lost, forlorn sinner; and all
this despised, neglected, the God of them all provoked, for-
saken. Ah, saith the soul, ' Whither shall I cause my sor-
row to go ?' This fills him with shame and confusion of face ;
makes hira mourn in secret, and sigh to the breaking of the
loins. And then.

Thirdly, The blood and cross of Christ is also brought to
remembrance by the Holy Ghost. Ah, saith the soul, have
I thus requited the wonderful, astonishing love of my Re-
deemer? Is this the return, the requital, I have made unto
him? Are not heaven and earth astonished at the despising
of that love, at which they are astonished? This brake Pe-
ter's heart, upon the look of Christ. Such words as these
from Christ, will, in this condition, sound in the ears of the
soul ; Did J love thee, and leave my glory to become a
scorn and reproach for thy sake? Did I think my life, and
all that was dear unto me, too good for thee, to save thee
from the wrath to come ? Have I been a wilderness unto
thee, or a land of darkness ? What could I have done more
for thee ; when I had nothing left but my life, blood, and soul,
they went all for thee that thou mightest live by ray death,
be washed in my blood, and be saved through my soul's
being made an offering for thee? And hast thou thus re-
quited my love ? to prefer a lust before me, or by mere sloth
and folly to be turned away from me ? Go, unkind and un-
thankful soul, and see if thou canst find another Redeemer.
This overwhelms the soul, and even drowns it in tears and sor-
row. And then the bitterness also of the sufferings of Christ
are brought to mind. 'They look on him whom they have
pierced, and mourn;' Zech. xii. 10. They remember his gall
and wormwood ; his cry and tears ; his agony and sweat ;
his desertion and anguish ; his blood and death ; the sharp-
ness of the sword that was in his soul, and the bitterness of
the cup that was put into his hand. Such a soul now looks
on Christ, bleeding, dying, wrestling with wrath and curse

62 AN EXPOSITIOX

for him, and seeth his sin in the streams of blood that issued
from his side. And all this increaseth that sense of sin
whereof we speak. Also,

Fourthly, It relates to the communion and consolations
of the Holy Ghost, with all the privileges and fruits of love
we are by him made partakers of. The Spirit is given to
believers upon the promise of Christ to dwell in them. He
takes up their hearts to be his dwelling-place ; to what ends
and purposes ? that he may purify and sanctify them, make
them holy, and dedicate them to God ; to furnish them with
grace and gifts, to interest them in privileges ; to guide,
lead, direct, comfort them ; to seal them unto the day of re-
demption. Now this Spirit is grieved by sin, Eph. iv. 30.
and his dwelling-place defiled thereby; 1 Cor. vi. 19. iii.
17. Thoughts hereof greatly sharpen the spiritual sense
of sin in a recovering soul. He considers what light, what
love, what joy, what consolation, what privileges it hath by
him been made partaker of; what motions, warnings, work-
ings to keep it from sin, it hath found from him ; and says
within itself. What have I done, whom have I grieved, whom
have I provoked? what if the Lord should now for my folly
and ingratitude utterly take his Holy Spirit from me ? What
if I should have so grieved him, that he will dwell in me no
more, delight in me no more ? What dismal darkness and
disconsolation ; yea, what utter ruin should I be left unto ?
However, what shame and confusion of face belongs to me
for my wretched disingenuity, and ingratitude towards him ?

This is the first thing that appears in the returning soul's
actinsis and frame ; a sincere sense of sin on the account
mentioned, wrought in it by the Holy Ghost. And this a
soul, in the depths described, must come unto, if ever it ex-
pects or looks for deliverance, and a recovery. Let not such
persons expect to have a renewed sense of mercy, without a
revived sense of sin.

Secondly, From hence proceedeth an ingenuous, free,
oracious acknowledgment of sin. Men may have a sense of
sin, and yet sufler it to lie burning as a fire shut up in their
bones, to their continual disquietment, and not be able to
come off unto a free soul-opening acknowledgment. Yea,
confession may be made in general, and mention therein of
that very sin wherewith the soul is most entangled, and yet

upoisr PSALM cxxx. 63

the soul comes short of a due performance of this duty. Con-
sider how the case stood with David ; Psal. xxxii. 3. * When
I kept silence, my bones waxed old through my roaring all
the day long.' How could David keep silence, and yet roar
all the day long ? What is that silence which is consistent
with roaring ? It is a mere negation of that duty, which is
expressed, ver. 5. that is intended. * I acknowledge my sins
unto thee, and mine iniquities I have not hid.' It was not
a silence of submission and waiting on God that he intends ;
that would not have produced a wasting of his spiritual
strength, as he complains this silence did ; * My bones waxed
old.' Nor yet was it a sullen, stubborn, and contumacious
frame that was upon him ; but he notes, saith Calvin (and
he says well), ' Affectum qui medius est inter tolerantiam
et contumaciam, vitio et virtuti affinis ;' ' An affection be-
tween patience and stubbornness, bordering on the one and
other.' That is, he had a deep sense of sin ; this disquieted
and perplexed him all the day long; which he calls his
roaring. It weakened and wearied him, making his bones
wax old, or his strength decay ; yet was he not able to bring
his heart to that ingenuous, gracious acknowledgment, which,
like the lancing of a festered wound, would have given at
least some ease to his soul. God's children are.ofttiraes
in this matter like ours. Though they are convinced of a
fault, and are really troubled at it, yet they will hardly ac-
knowledge it. So do they. They will go up and down^
sigh and mourn, roar all the day long ; but an evil and un-
toward frame of spirit under the power of unbelief and fear,
keeps them from this duty.

Now, that this acknowledgment may be acceptable unto
God, it is required, first, that it be free, then, that it be full.

1. It must be free and spiritually ingenuous. Cain,
Pharaoh, Ahab, Judas, came all to an acknowledgment of
sin ; but it was whether they would or no. It was pressed
out of them ; it did not flow from them. The confession of
a person under the convincing terrors of the law, or dread
of eminent judgments, is like that of malefactors on the rack,
who speak out that for which themselves and friends must
die. What they say, though it be the truth, is a fruit of
force and torture, not of any ingenuity of mind. So is it
with merely convinced persons. They come not to the ac-

G4 AN EXPOSITION"

knovvledgment of sin with any more freedom. And the
reason is, because all sin hath shame ; and for men to be
free unto shame, is naturally impossible, shame being na-
ture's shrinking from itself, and the posture it would appear
in. But now the returning soul hath never more freedom,
liberty, and aptitude of spirit, than when he is in the acknow-
ledoment of those thinos whereof he is most ashamed. And
this is no small evidence that it proceeds from that spirit
which is attended with that liberty; for ' where the Spirit of
God is, there is liberty ;' 2 Cor. iii. 17. When David was
delivered from his silence, he expresseth this frame in the
performance of his duty, Psal. xxxii. 5. *I acknowledged
my sin, and mine iniquities I have not hid : I said, I will con- -
fess my transgression.' His mouth is now open, and his '
heart enlarged. And he multiplies one expression upon
another, to manifest his enlargement. So doth a soul rising
out of its depths, in this beginning of this address unto God.
Having the sense of sin before described, wrought in him
by the Holy Ghost, his heart is made free and enlarged unto
an ino-enuous acknowledgment of his sin -before the Lord.
Herein he pours out his soul unto God ; and hath not more
freedom in any thing than in dealing about that whereof he
is most ashamed.

2. Full also it must be. Reserves ruin confession.
If the soul have any secret thought of rolling a sweet morsel
under its tongue, of a bow in the house of Rimmon, it is like
part of the price kept back, which makes the whole rob-
iDery, instead of an offering. If there be remaining a bitter
root of favouring any one lust or sin, of any occasion of, or
temptation unto, sin, let a man be as open, free, and earnest
as can be imagined in the acknowledgment of all other sins
and evils, the whole duty is rendered abominable. Some
persons, when they are brought into depths and anguish about
any sin, and are thereon forced to the acknowledgment of it,
at the same time they are little concerned with their other
follies and iniquities, that, it may be, are no less provoking
unto God, than that is from whence their present trouble
doth arise. 'Let not,' as James speaks in another case, ' such
a man think that he shall receive any thing from God.' It
must be full and comprehensive, as well as free and in-
genuous.

UPON PSALM CXXX. 65

And of such importance is the right performance of this
duty, that the promise of pardon is ofttimes peculiarly an-
nexed unto it, as that which certainly carries along with it
the other duties which make up a full returnal unto God;
Prov. xxviii. 13. I John i. 9. and that place in Job is re-
markable, chap, xxxiii. 27, 28. 'He looketh upon men, and
if any say, I have sinned, and perverted that which was right,
and it profited me not; he will deliver his soul from going
into the pit, and his life shall see the light.' He shall not
only be made partaker of pardon, but of consolation also,
and joy in the light of God's countenance.

Thirdly. There yet remains self-condemnation with the
justification of God, which lies expressly in the words of the
verse under consideration ; and hereof are two parts.

1. Self-abhorrency, or dislike. The soul is now wholly
displeased with itself, and reflects upon itself with all
affections of regret and trouble. So the apostle declares it
to have been with the Corinthians, when their godly sorrow
was working in them; 2 Cor. vii. 11. among other things, it
wrought in them indignation and revenge ; or a reflection
on themselves with all manner of dislike and abhorrency.
In the winding up of the controversy between God and Job,
this is the point he rests in. As he had come in general to
a free, full, ingenuous acknowledgment of sin, chap. xl. 4, 5.
so in particular he gives his whole contest in this abhor-
rency of himself, chap. xlii. 6. ' I abhor myself, and repent
in dust and ashes.' What a vile wretched creature have I
been, saith the soul; I blush and am ashamed to think of my
folly, baseness, and ingratitude. Is it possible that I should
deal thus with the Lord ? I abhor, I loathe myself, I would
fly any where from myself, I am so vile and loathsome ; a
thing to be despised of God, angels, and men. And

2. There is self-judging in it also. This the apostle in-
vites the Corinthians unto, 1 Ep. chap. xi. 31. * If we would
judge ourselves we should not be judged.' This is a person
pronouncing sentence on himself according to the tenor of
the law. The soul brings not only its sin, but itself also to
the law. It puts itself as to merit and desert under the stroke
and severity of it. Hence ariseth a full justification of God,
in what sentences soever he shall be pleased to pronounce
in the case before him. And these three things which we

VOL. XIV. r

66 AN EXPOSITION

have passed through, compose the frame and first actings of
a gracious soul, rising from its depths. They are all of them
signally expressed in that place where we have a signal re-
covery exemplified ; Hos. xiv. 1 — 4. And this makes way
for the exaltation of grace, the great thing in all this dispen-
sation aimed at by God ; Eph. i. 6. That which he is now
doing, is to bring the sotil to glory in him, 1 Cor. i. 31. which
is all the return he hath from his large and infinitely boun-
tiful expenses of grace and mercy. Now nothing can render
grace conspicuous and glorious, until the soul come to this
frame. Grace will not seem high, until the soul be laid very
low. And this also suits or prepares the soul for the re-
ceiving of mercy, in a sense of pardon, the great thing aimed
at on the part of the sinner. And it prepares it for every
duty that is incumbent on him in that condition wherein he
is. This brings the soul to waiting with diligence and pa-
tience. If things presently answer not our expectation, we
are ready to think we have done what we can ; if it will be
no better we must bear it as we are able ; which frame God
abhors. The soul in this frame is contented to wait the plea-
sure of God, as weshall see in the close of the psalm. Oh,
saith such a one, if ever I obtain a sense of love, if ever I
enjoy one smile of his countenance more, it is of unspeakable
grace. Let him take his own time, his own season ; it is
good for me quietly to wait, and to hope for his salvation.
And it puts the soul on prayer ; yea, a soul always in this
frame, prays always. And there is nothing more evident,
than that want of a thorough engagement into the perform-
ance of these duties, is the great cause why so few come clear
off" from their entanglement all their days. Men heal their
wounds slightly ; and therefore, after a new, painful festering,
they are brought into the same condition of restlessness and
trouble, which they were in before.

Grounds of miscarriages when persons are convinced of sin and humbled.
Resting in that state, Restiny on it.

Fourth LY, The soul is not to be left in the state before describ-
ed. There is other work for it to a])ply itself unto, if it intend
to come unto rest and peace, it hatli obtained an eminent

UPON PSALM CXXX. 67

advantage for the discovery of forgiveness. But to rest in
that state wherein it is, or to rest upon it, will not bring it
into its harbour. Three things we discovered before in the
soul's first serious address unto God for deliverance ; sense
of sin, acknowledgment of it, and self-condemnation. Two
evils there are which attend men oftentimes, when they are
brought into that state. Some rest in it, and press no far-
ther; some rest upon it, and suppose that it is all which is
required of them. The psalmist avoids both these, and not-
withstanding all his pressures reacheth out towards forgive-
ness, as we shall see in the next verse. I shall briefly unfold
these two evils, and shew the necessity of their avoidance.

First, By resting or staying in it ; I mean the soul's des-
ponding, through discouraging thoughts that deliverance is
not to be obtained. Being made deeply sensible of sin, it
is so overwhelmed with thoughts of its own vileness and
unworthiness, as to sink under the burden ; such a soul is
' afflicted and tossed with tempests, and not comforted,'
Isa. liv. 11. until it is quite weary. As a ship in a storm at
sea, when all means of contending are gone, men give up
themselves to be driven and tossed by the winds and seas at
their pleasure. This brought Israel to that state wherein he
cried out, 'My way is hid from the Lord, and my judgment
is passed over from my God ;' Isa. xl. 27. and Sion, 'The
Lord hath forsaken me, and my Lord hath forgotten me ;*
chap. xlix. 14. The soul begins secretly to think there is no
hope, God regardeth it not ; it" shall one day perish, relief
is far away, and trouble nigh at hand. These thoughts do
so oppress them, that though they forsake not God utterly to
their destruction, yet they draw not nigh unto him effectually
to their consolation.

This is the first evil that the soul in this condition is en-
abled to avoid. We know how God rebukes it in Sion. 'Sion,
said. The Lord hath forsaken me, and ray Lord hath forgotten
me;' Isa. xlix. 14. But how foolish is Sion, how froward,
how unbelieving in this matter ! What ground hath she for
such sinful despondencies, such discouraging conclusions?
' Can a woman,' saith the Lord, ' forget her sucking child,
that she should not have compassion on the son of her
womb? yea, they may forget, but I will not forget thee.' The
like reproof he gives to Jacob upon the like complaint,

F 2

68 AN EXPOSITIOX

chap. xl. 28—30. There is nothing that is more provoking
to the Lord, nor more disadvantageous unto the soul, than
such sinful despondency. For,

1. It insensibly weakens the soul, and disenables it, both
for present duties, and future endeavours. Hence, some
poor creatures mourn, and even pine away in this condition,
never getting one step beyond a perplexing sense of sin all
their days. Some have dwelt so long upon it, and have so
entangled themselves with a multitude of perplexed thoughts,
that at length their natural faculties have been weakened,
and rendered utterly useless ; so that they have lost both
sense of sin and every thing else. Against some, Satan
hath taken advantage to cast in so many entangling objec-
tions into their minds, that their whole time hath been taken
up in proposing doubts and objections against themselves;
with these they have gone up and down, to one and another,
and being never able to come unto a consistency in their
own thoughts, they have spent all their days in a fruitless,
sapless, withering, comfortless condition. Some, with whom
things come to a better issue, are yet for a season brought
to that discomposure of spirit, or are so filled with their own
apprehensions, that when the things which are most proper
to their condition are spoken to them, they take no impres-
sion in the least upon them. Thus the soul is weakened by
dwelling too long on these considerations ; until some cry
with those in Ezek. xxxiii. 10. ' Our sins are upon us, we
pine away in them, and how should we then live?'

2. This frame, if it abides, by itself, will insensibly
give countenance unto hard thoughts of God, and so to
repining, and weariness in waiting on him. At first the soul
neither apprehends nor fears any such issue. It supposeth
that it shall condemn and abhor itself, and justify God, and
that for ever. But when relief comes not in, this resolution
begins to weaken. Secret thoughts arise in the heart, that
God is austere, inexorable, and not to be dealt withal. This
sometimes casts forth such complaints, as will bring the soul
unto new complaints, before it comes to have an issue of its
trials. Here, in humiliation antecedaneous to conversion,
many a convinced person perisheth. They cannot wait
God's season, and perish under their impatience. And what
the saints of God themselves have been overtaken withal in

UPON PSALM CXXX. 69

their depths and trials, we have many examples and in-
stances. Delight and expectations are the grounds of our
abiding- with God. Both these are weakened by a conquering,
prevailing sense of sin, without some relief from the dis-
covery of forgiveness, though at a distance. And therefore,
our perplexed soul stays not here, but presseth on towards
that discovery.

Secondly, There is a resting on this frame, that is noxious
and hurtful also. Some finding this sense of sin, with those
other things that attend it wrought in them, in some measure,
begin to think that now all is well, this is all that is of them
required. They will endeavour to make a life, form such
arguments of comfort, as they can take from their trouble.
They think this a ground of peace, that they have not peace.
Here some take up before conversion, and it proves their
ruin. Because they are convinced of sin, and troubled about
it, and burdened with it, they think it shall be well with them ;
but were not Cain, Esau, Saul, Aliab, Judas, convinced of
sin, and burdened with it ? Did this profit them? Did it in-
terest them in the promises? Did not the vyrath of God
overtake them noiwithstanding? So is it with many daily,
they think their conviction is conversion ; and that their
sins are pardoned, because they have been troubled.

This then is that which we reject, which tlie soul in this
condition doth carefully avoid ; so to satisfy itself with its
humiliation, as to make that a ground of supportment and
consolation, being thereby kept off from exercising faith for
forgiveness. For this is,

1. A fruit of self-righteousness. For a soul to place
the spring of its peace or comfort in any thing of its own, is
to fall short of Christ, and to take up in self. We must not
only be justified, but glory in him also ; Isa. xlv. 25. Men
may make use of the evidence of their graces; but only as
medium to a farther end ; not as the rest of the soul in the
least. And this deprives men's very humiliations of all
gospel humility. True humility consists more in believing,
than in being sensible of sin. That is the soul's great self-
emptying and abasing ; this may consist with an obstinate
resolution to scambie for something upon the account of self-
endeavours.

2. Though evangelical sense of sin be a grace, yet it

70 AN EXPOSITION'

is not the uniting grace ; it is not that which interests us
in Christ, not that which peculiarly, and in its own nature
exalts him. There is in this sense of sin, that which is
natural, and that which is spiritual ; or the matter of it, and
its spirituality. The former consists in sorrow, trouble, self-
abasement, dejection, and anxiety of mind, with the like
passions. Of these 1 may say, as the apostle of afflictions,
they 'are not joyous but grievous.' They are such as are ac-
companied with the aversation of the object which they are
conversant about. In their own nature they are no more but
the soul's retreat into itself, with an abhorrency of the objects
of its sorrow and grief. When these affections are spiritu-
alized, their nature is not changed. The soul in and by them,
acts according to their nature ; and doth by them as such,
but retreat into itself with a dislike of that they are exer-
cised about. To take up here then, must needs be to sit
down short of Christ ; whether it be for life, or consolation.

Let there be no mistake. There can be no evangelical
sense of sin, and humiliation, where there is not union with
Christ; Zech. xii. 10. Only in itself, and in its own nature,
it is not availing. Now Christ is the only rest of our souls ;
in any thing for any end or purpose, to take up short of him,
is to lose it. It is not enough that w'e be prisoners of
hope, but we must turn to our strong hold; Zech. ix. 12.
not enough that we are weary and laden, but we must come
to him ; Matt. xi. 27, 28. It will not suffice that we are
weak, and know we are weak, but we must take hold on the
strength of God; Isa. xxvii. 4, 5.

3. Indeed pressing after forgiveness, is the very life
and power of evangelical humiliation. How shall a man
know that his humiliation is evangelical, that his sorrow is
according to God ? Is it not from hence he may be resolved,
that he doth not in it, as Cain did, who cried his sins were
greater than he could bear, and so departed from the pre-
sence of God ? nor as Judas did, who repented, and hanged
himself? nor as Felix did, tremble for awhile, and then re-
turn to his lusts ? nor as the Jews did in the prophet, pine
away under his iniquities, because of vexation of heart?
nor doth he divert his thoughts to other things, thereby to
to relieve his soul in his trouble ; nor fix upon a righteous-
ness of his own ; nor slothfuliy lie down under his per-

UPON PSALM CXXX. 71

plexity ; but in the midst of it, he plies himself to God in
Christ for pardon and mercy. And it is the soul's applica-
tion unto God for forgiveness, and not its sense of sin, that
gives unto God the glory of his grace.

Thus far then have we accompanied the soul in its
depths; it is now looking out for forgiveness; which what
it is, and how we come to have an interest in it, the principal
matter in this discourse intended, is nextly to be considered.

Ver. 4. The words explained, and the design or scope of the psalmist
in them discovered.

The state and condition of the soul making application unto
God in this psalm is recounted, ver. 1. It was in the depths ;
not only providential depths of trouble, affliction, and per-
plexities thereon ; but also depths of conscience, distress
on the account of sin, as in the opening of those words have
been declared.

The application of this soul unto God, with restless
fervency and earnestness in that state and condition ; its
consideration in the first place of the law and the severity of
God's justice in a procedure thereon ; with the inevitable
ruin of all sinners, if God insist on that way of dealing with
them, have also been opened and manifested from the fore-
o-oino- verses.

Being in this estate, perplexed in itself, lost in and under
the consideration of God's marking iniquity according to
the tenor of the law, that which it fixes on, from whence
any relief, stay, or supportment might be expected in such a
condition, is laid down in this verse.

Ver. 4. — ' But there is forgiveness with thee, that thou
raayest be feared.'

I shall first open the words as to their signification and
importance ; then shew the design of the psalmist in them,
with reference to the soul whose condition is here repre-
sented ; and lastly, propose the general truths contained in
them, wherein all our concernments do lie.

There is forgiveness, IXaajuoc say the LXX. and Jerome
accordingly, * propitiatio ;' ' propitiation :' which is somewhat
more than ' venia' or ' pardon/ as by some it is rendered.

72 AX EXPOSITION

nn>^Dn ' condonatio ipsa;' 'forgiveness itself.' It is from
n^D to spare, to pardon, to forgive, to be propitious : and is
opposed to ^Drr, a word composed of the same letters varied
(which is common in that language) signifying to cut off,
and destroy.

Now it is constantly applied unto sin, and expresseth
every thing that concurs to its pardon, or forgiveness. As,

First, It expresseth the mind or will of pardoning, or
God's gracious readiness to forgive ; Psal. Ixxxvi. 5. ' Thou,
Lord,artgood, n^DI, and ready to forgive ;' \^r](TToq iccti tTrteticTjc;
' benign and meek ;' or, ' sparing, propitious.' Of a gracious,
merciful heart and nature. So Nehem. ix. 17. ' Thou art, O
God,' mirVo * propitiationum,' of propitiations or pardons;
or, as we have rendered it, ' ready to forgive ;' a God of for-
givenesses; or all plenty of them is in thy gracious heart;
Isa. Iv. 8. So that thou art always ready to make out pardons
to sinners. The word is used again, Dan. ix. 9. to the same
purpose.

Secondly, It regards the act of pardoning; or actual
forgiveness itself; Psal. ciii. 3. nbon, * Who forgiveth all thine
iniquities;' actually dischargeth thee of them: which place
the apostle respecting, renders the word by j^apiaufxivoq'^
Col. iii. 13. * Having freely forgiven you' (for so much the
word imports) * all your trespasses,'

And this is the word that God useth in the covenant, in
that great promise of grace and pardon ; Jer. xxxi. 34.

It is warrantable for us, yea, necessary to take the word
in the utmost extent of its signification and use. It is a
word of favour, and requires an interpretation tending to-
wards the enlargement of it. We see it may be rendered
iXiiafiix:, or ' propitiation ;' x"P'^ ^"^ ' g'a^e;' and * venia,' or
' pardon ;' and may denote these three things.

1. The gracious, tender, merciful heart and will of God ;
who is the God of pardons and forgiveness; or ready to
forgive, to give out mercy, to add to pardon.

2. A respect unto Jesus Christ, the only JAao-^oc, or
propitiation for sin, as he is expressly called, Rom. iii. 25.
1 John ii. 2. And this is that which interposeth between
the gracious heart of God, and the actual pardon of sinners.
All forgiveness is founded on propitiation.

3. It denotes condonation or actual forgiveness itself>

UPON PSALM CXXX. 73

as we are made partakers of it ; comprising it both actively,
as it is an act of grace in God; and passively, as terminated in
our souls, with the deliverance that attends it. In this sense
as it looks downwards, and in its effects respects us, it is of
mere grace ; as it looks upwards to its causes and respects
the Lord Christ, it is from propitiation or atonement. And
this is that pardon which is administered in the covenant of
grace.

Now as to the place which these words enjoy in this
psalm, and their relation to the state and condition of the
soul here mentioned, this seems to be their importance :

O Lord, although this must be granted, that if thou
shouldest mark iniquities according to the tenor of the law,
every man living must perish, and that for ever; yet there
is hope for my soul ; that even I who am in the depths of sin-
entanglements, may find acceptance with thee ; for whilst I
am putting my mouth in the dust, if so be there may be
hope ; I find that there is an atonement, a propitiation made
for sin, on the account whereof thou sayest thou hast found
a ransom, and wilt not deal with them that come unto thee
according to the severity and exigence of thy justice; but
art gracious, loving, tender, ready to forgive and pardon,
and dost so accordingly ; 'there is forgiveness with thee.'

The following words, ' therefore thou shalt be feared,' or
' that thou mayest be feared,' though, in the original, free
from all ambiguity, yet are so signally varied by interpre-
ters, that it may not be amiss to take notice of it in our
passage.

The Targum hath it, 'that thou mayest be seen.' This an-
swers not the word, but it doth the sense of the place well
enough. God in his displeasure is said to hide himself, or
his face; Tsa. viii. 17. 'The Lord hidetli his face from the
house of Jacob.' By forgiveness we obtain again the light
of his countenance. This dispels the darkness and clouds
that are about him ; and gives us a comfortable prospect of
his face and favour. 'There is forgiveness with him that he
may be seen.' Besides, there is but one letter different in
the original words ; and that which is usually changed for
the other.

The LXX. render them, 'ivsKci tov ovojuaroc ffou; 'for thy
name's sake,' or ' thy own sake ;' that is, freely, without any

74

AN EXPOSITION

respect unto any thing in us. This also would admit of a
fair and sound construction, but that there is more than or-
dinary evidence of the places being corrupted. For the
Vulgar Latin, which, as to the Psalms, was translated out of
the LXX. renders these words, 'propter legem tuam;' 'for
thy law's sake ;' which makes it evident, that that translator
reads the words tveKu tov vo/liov aov, and not ovojuaroc, as
now we read. Now, though this hath in itself, no proper
sense (for forgiveness is not bestowed for the law's sake),
yet it discovers the original of the whole mistake. miD, 'the
law/ differs but in one letter fromK-nn, ' that thou mayest be
feared ;' by a mistake whereof this IVtKa tov vofxov, ' for thy
law's sake,' crept into the text. Nor doth this any thing
countenance the corrupt figment of the novelty of the He-
brew vowels and accents ; as though this difierence might
arise from the LXX. using a copy that had none, that is be-
fore their invention, which might occasion mistakes and
differences ; for this difference is in a letter as well as the
vowels ; and therefore there can be no colour for this con-
ceit, unless we say also, that they had copies of old with
other consonants than those we now enjoy. Bellarmine, in
his exposition of this place, endeavours to give countenance
unto the reading of the Vulgar Latin, 'for thy law's sake ;'
affirming that by the law here, not the law of our obedience,
is intended ; but the law or order of God's dealing with us ;
that is, his mercy and faithfulness ; which is a mere new in-
vention to countenance an old error, which any tolerable
ingenuity would have confessed, rather than have justified by
so sorry a pretence. For neither is that expression, or that
word, ever used in the sense here by him feigned, nor can it
have any such signification.

Jerome renders these words, 'ut sis terribilis;' 'that thou
mayest be dreadful or terrible ;' doubtless not according to
the intendment of the place. It is for the relieving of the
soul, and not for the increasing of its dread and terror, that
this observation is made ; ' there is forgiveness with thee.'

But the words are clear, and their sense is obvious ; ]]}Db
«mn ' therefore thou shalt be feared,' or ' that thou mayest
be feared.'

By the ' fear of the Lord,' in the Old Testament, the whole
worship of God, moral and instituted, all the obedience

UPON PSALM CXXX. 75

which we owe unto him, both for matter and manner, is in-
tended. Whatever we are to perform unto God, being to be
carried on and performed with reverence and godly fear, by
a metonomy of the adjunct, that name is given to the whole.
'That thou mayest be feared,' then, is, that thou mayest be
served, worshipped ; that I, who am ready to faint and give
over on the account of sin, may yet be encouraged unto,
and yet continue in, that obedience which thou requirest at
my hands ; and this appears to be the sense of the whole
verse ; as influenced by, and from, those foregoing:

Although, O Lord, no man can approach unto thee, stand
before thee, or walk with thee, if thou shouldest mark their
sins and follies according to the tenor of the law ; nor could
they serve so great and holy a God as thou art ; yet because
I know from thy revelation of it, that there is also with thee,
on the account of Jesus Christ, the propitiation, pardon, and
forgiveness ; I am encouraged to continue with thee, waiting
for thee, worshipping of thee, when, without this discovery,
I should rather choose to have rocks and mountains fall upon
me, to hide me from thy presence.'

' But there is forgiveness with thee, and therefore thou
shalt be feared.'

The words being thus opened, we may take a full view in
them of the state and condition of the soul expressed in this
psalm ; and that answering the experiences of all who have
had any thing to do with God, in and about the depths and
entanglements of sin.

Having in and from his great depths, ver. 1. addressed
himself with fervent, redoubled cries, yea, outcries, to God
and to him alone for relief, ver. 1, 2. having also acknow-
ledged his iniquities, and considered them according to the
tenor of the law, ver. 3. he confesseth himself to be lost
and undone for ever on that account, ver. .3. But he abides
not in the state of self-condemnation and dejection of soul ;
he says not there is no hope, God is a jealous God, a holy
God, I cannot serve him ; his law is a fiery law, which I can-
not stand before, so that I had as good give over, sit down
and perish, as contend any longer ! no, but searching by
faith into the discovery that God makes of himself in Christ
through the covenant of grace, he finds a stable foundation
of encouragement, to continue waiting on him, with expecta-
tion of mercy and pardon.

76 AN EXPOSITION

Propositions or observations from the former exposition of the words. The
first proposed to confirmation. No encouragement for anij sinner to ap-
proach unto God, without a discovery of forgiveness.

From the words unfolded, as they lie in their contexture, in
the psalm, the ensuing propositions do arise:

First, Faith's discovery of forgiveness in God, though it
have no present sense of its own peculiar interest therein,
is the great supportment of a sin-perplexed soul.

Secondly, Gospel-forgiveness, whose discovery is the sole
supportment of sin-distressed souls, relates to the gracious
heart, or good will of the Father, the God of forgiveness, the
propitiation that is made by the blood of the Son, and free
condonation or pardon according to the tenor of the cove-
nant of grace.

Thirdly, Faith's discovery of forgiveness in G od, is the sole
bottom of adherence to him, in acceptable worship and reve-
rential obedience.

The first of these, is that whose confirmation and im-
provement I principally aim at ; and the other only so far
as they have coincidence therewith, or may be used in, a sub-
serviency to the illustration or demonstration thereof.

In the handling then of this truth, that it may be of the
more advantage unto them whose good is sought, and in-
tended in the proposal and management of it, I shall steer
this course, arid shew.

First, That there is not the least encouragement to the
soul of a sinner to deal with God without this discovery.

Secondly, That this discovery of forgiveness in God is a
matter great, holy, and mysterious ; and which very few on
gospel abiding grounds, do attain unto.

Thirdly, That yet this is a great,sacred, and certain truth,
as from the manifold evidences of it, may be made to appear.

Fourthly, That this is a stable supportment unto a sin-
distressed soul, shall be manifested ; and the whole applied,
accordinp; to the several concernments of those who shall

o

consider it.

First, There is not the least encouragement for the soul
of a sinner, to entertain any thoughts of approaching unto
God without this discovery. All the rest of the world, is

UPON PSALM CXXX. 77

covered with a deluge of wrath. This is the only ark where-
unto the soul may repair and find rest. All without it, is
darkness, curse, and terror.

We have an instance and example of it, beyond all ex-
ception, in Adam. When he knew himself to be a sinner,
and it was impossible for him, as we shall shew afterward,
to make a discovery of any such thing as forgiveness with
God, he laid aside all thoughts of treating with him ; the best
of his foolish contrivance was for an escape; Gen. iii. 10.
* I heard thy voice,' saith he to God, ' in the garden, and was
afraid, because I was naked ; and I hid myself.' Nothing
but ' thou shalt die the death,' sounded in his ears. In the
morning of that day, he was made by the hand of God : a
few hours before, he had converse and communion with him,
with boldness and peace; why, then, doth nothing now but
fear, flying, and hiding, possess him ? Adam had sinned, the
promise was not yet given, no revelation made of forgiveness
in God, and what other course, than that vain and foolish
one, to fix upon, he knew not. No more can any of his
posterity without this revelation. What else any of them
hath fixed on in this case, hath been no less foolish than his
hiding ; and in most, more pernicious. When Cain had re-
ceived his sentence from God, it is said ' he went out 'iD^D
nin> from the presence' or face * of the Lord;' Gen. iv. 16.
From his providential presence he could never subduct him-
self: so the psalmist informs us at large, Psal. cxxxix. 7 — 9.
The very heathen knew by the light of nature, that guilt
could never drive men out of the reach of God.

Quo fugis Encelade, quascunque accesseris oras
Sub Jove semper eris.

They knew that StKij (the vengeance of God) would not
spare sinners ; nor could be avoided ; Acts xxviii. 4. From
God's gracious presence, which he never enjoyed, he could
not depart. It was then his presence as to his worship ; and
all outward acts of communion that he forsook, and departed
from. He had no discovery by faith of forgiveness, and there-
fore resolved to have no more to do with God, nor those who
cleaved to him ; for it respects his course, and not any one
particular action.

This also is stated, Isa. xxxiii. 14. ' The sinners in Sion
are afraid, faithfulness hath surprised the hypocrites. Who

78 AN EXPOSITION

among us shall dwell with the devouring fire ? Who among
us shall dwell with everlasting burnings?' The persons spoken
of are sinners, great sinners and hypocrites ; conviction of
sin, and the desert of it was fallen upon them ; a light to
discern forgiveness they had not ; they apprehend God as
devouring fire and everlasting burnings only; one that would
not spare, but assuredly inflict punishment according to the
desert of sin ; and thence is their conclusion couched in
their interrogation, that there can be no intercourse of peace
between him and them ; there is no abiding, no enduring of
his presence. And what condition this consideration brings
the souls of sinners unto, when conviction grows strong upon
them, the Holy Ghost declares, Micah vi. 6, 7. ' Wherewith
shall I come before the Lord, and bow myself before the
high God? Shall I come before him with burnt-offerings,
with calves of a year old ? Will the Lord be pleased with
thousands of rams, or with ten thousands of rivers of oil?
Shall I give my first-born for my transgression, the fruit of
my body for the sin of my soul ?' Sense of sin presseth, for-
giveness is not discovered (like the Philistines on Saul, Sa-
muel not coming to his direction) ; and how doth the poor
creature perplex itself in vain, to find out a way of dealing
with God? Will a sedulous and diligent observation of his
own ordinances and institutions relieve me ? * Shall I come
before him with burnt-offerings and calves of a year old V
Alas ! thou art a sinner, and these sacrifices cannot make thee
perfect, or acquit thee; Heb. x. 1. Shall I do more than
ever he required of any of the sons of men? O that I had
thousands of rams, and ten thousands of rivers of oil to offer
to him ! Alas ! if thou hadst all the bulls and goats in the
world, it is not possible that their blood should take away
sins ; ver. 4. But I have heard of them who have snatched
their own children from their mothers' breasts, and cast them
into the fire, until they were consumed, so to pacify their
consciences in expiating the guilt of their iniquities. Shall
I take this course ? Will it relieve me ? I am ready to part
with my first-born into the fire, so I may have deliverance
from my transgressions. Alas ! this never came into the
heart of God to approve, or accept of. And as it was then,
whilst that kind of worship was in force, so is it still as to
any duties, really to be performed, or imaginably. Where

UPON PSALM CXXX. 79

there is no discovery of forgiveness ; they will yield the
soul no relief, no supportment ; God is not to be treated
upon such terms.

Greatness and rareness of the discover}) of forgiveness in God. Reasons of
it. Testimonies of conscience, and law against it, ^c.

Secondly, This discovery of forgiveness in God is great,
holy, and mysterious, and which very few on gospel-grounds
do attain unto.

All men indeed say there is ; most men are persuaded
that they think so. Only men in great and desperate ex-
tremities, like Cain, or Spira, seem to call it into question.
But their thoughts are empty, groundless, yea, for the most
part wicked and atheistical. Elihu tells us, that to declare
this aright to a sinful soul, it is the work of a 'messenger, an
interpreter, one among a thousand ;' Job xxxiii. 23. that is,
indeed, of Christ himself. The common thoughts of men
about this thing are slight and foolish ; and maybe resolved
into those mentioned by the psalmist, Psal. 1. 21. They
think that ' God is altogether such a one as themselves.'
That indeed he takes little or no care about these things,
but passeth them over as slightly as they do themselves ;
that, notwithstanding all their pretences, the most of men
never had indeed any real discovery of forgiveness, shall be
afterward undeniably evinced ; and I shall speedily shew the
difference that is between their vain credulity, and a gracious
gospel discovery of forgiveness in God. For it must be ob-
served, that by this discovery, 1 intend, both the revelation
of it made by God, and our understanding, and reception of,
that revelation to our own advantage, as shall be shewed
immediately.

Now the grounds of the difficulty intimated, consist partly
in the hinderances, that lie in the way of this discovery ; and
partly in the nature of the thing itself, that is discovered ;
of both which I shall briefly treat.

But here, before I proceed, somewhat must be premised
to shew what it is that I particularly intend by a discovery
of forgiveness. It may then be considered two ways; 1.

80 AN EXPOSITION

For a doctrinal, objective discovery of it in its truth. 2. An
experimental subjective discovery of it in its power. In
the first sense, forgiveness in God hath been discovered
ever since the giving out of the first promise : God revealed
it in a word of promise, or it could never have been known,
as shall be afterward declared. In this sense, after many
lesser degrees and advancements of the light of it, it was
fully and gloriously brought forth by the Lord Jesus Christ
in his own person ; and is now revealed, and preached in
the gospel, and by them to whom the word of reconciliation
is committed. And to declare this is the principal w^ork of
the ministers of the gospel. Herein lie those unsearchable
treasures and riches of Christ, which the apostle esteemed
as his chiefest honour and pi'ivilege that he was intrusted
with the declaration and dispensation of; Eph. iii. 8, 9. I
know by many it is despised, by many traduced, whose ig-
norance and blindness is to be lamented. But the day is
coming which will manifest every man's work of what sort
it is. In the latter sense how it is made by faith in the soul,
shall in its proper place be farther opened and made known.
Here many men mistake and deceive themselves. Because
it is so in the book, they think it is so in them also. Be-
cause they have been taught it, they think they believe it.
But it is not so ; they have not heard this voice of God
at any time, nor seen his shape ; it hath not been revealed
unto them in its power ; to have this done is a great work.
For,

First, The constant voice of conscience lies against it.
Conscience, if not seared, inexorably condemneth, and pro-
nounceth wrath and anger upon the soul that hath the least
guilt cleaving to it. Now it hath this advantage, it lieth
close to the soul, and by importunity, and loud speaking, it
will be heard in what it hath to say. It will make the whole
soul attend, or it will speak like thunder. And its constant
voice is, that where there is guilt there must be judgment;
Rom. ii. 14, 15. Conscience naturally knows nothing of
forgiveness. Yea, it is against its very trust, work, and office,
to hear any thing of it. If a man of courage and honesty
be intrusted to keep a garrison against an enemy, let one
come and tell him, that there is peace made between those
whom he serves, and their enemies, so that he may leave

UPON PSALM CXXX. 81

his guard, and set open the gates, and cease his watchful-
ness ; how wary will he be, lest under this pretence he be
betrayed? No, saith he, I will keep my hold, until I have
express order from my superiors. Conscience is intrusted
with the power of God in the soul of a sinner, with com-
mand to keep all in subjection with reference unto the judg-
ment to come; it will not betray its trust in believing every
report of peace. No, but this it says, and it speaks in the
name of God ; guilt and punishment are inseparable twins;
if the soul sin, God will judge. What tell you me of for-
giveness ? I know what my commission is, and that I will
abide by. You shall not bring in a superior commander, a
cross principle into my trust ; for if this be so, it seems I
must let go my throne ; another lord must come in ; not
knowing as yet how this whole business is compounded in
the blood of Christ. Now whom should a man believe if not
his own conscience, which as it will not flatter him, so it
intends not to affright him, but to speak the truth as the
matter requireth? Conscience hath two works in reference
unto sin ; one to condemn the acts of sin, another to judge
the person of the sinner; both with reference to the judg-
ment of God. When forgiveness comes, it would sever and
part these employments, and take one of them out of the
hand of conscience. It would divide the spoil with this
strong one. It shall condemn the fact, or every sin ; but it
shall no more condemn the sinner, the person of the sinner;
that shall be freed from its sentence. Here conscience la-
bours with all its might to keep its whole dominion ; and to
keep out the power of forgiveness, from being enthroned in
the soul. It will allow men to talk of forgiveness, to hear it
preached, though they abuse it every day ; but to receive it
in its power, that stands up in direct opposition to its do-
minion ; in the kingdom, saith conscience, I will be greater
than thou ; and in many, in the most, it keeps its possession,
and will not be deposed.

Nor indeed is it an easy work so to deal with it. TJie
apostle tells us, that all the sacrifices of the law could not
do it; Heb. x. 2. they could not bring a man into that
estate, wherein he should 'have no more conscience of sin;'
that is, conscience condemning the person ; for conscience
in a sense of sin, and condemnation of it, is never to be taken

VOL. XIV. G

82 AN EXPOSITION

away. And this can be no otherwise done, but by the blood
of Christ, as the apostle at large there declares.

It is then no easy thing to make a discovery of forgive-
ness unto a soul, when the work and employment which
conscience upon unquestionable grounds challengeth unto it-
self, lies in opposition unto it. Hence is the soul's great de-
sire to establish its own righteousness, whereby its natural
principles may be preserved in their power. Let self-righ-
teousness be enthroned, and natural conscience desires no
more ; it is satisfied and pacified. The law it knows, and
righteousness it knows, but as for forgiveness, it says,
whence is it ? Unto the utmost, until Christ perfects his con-
quest, there are on this account secret strugglings in the heart
against free pardon in the gospel, and fluctuations of mind
and Spirit about it. Yea, hence are the doubts and fears
of believers themselves. They are nothing but the strivings
of conscience to keep its whole dominion; to condemn the
sinner as well as the sin. More or less it keeps up its pre-
tensions against the gospel, whilst we live in this world. It
is a great work that the blood of Christ hath to do upon the
conscience of a sinner; for whereas, as it hath been declar-
ed, it hath a power, and claims a right, to condemn both sin
and sinner, the one part of this its power is to be cleared,
strengthened, made more active, vigorous, and watchful, the
other to be taken quite away. It shall now see more sins
than formerly, more of the vileness of all sins than formerly,
and condemn them with more abhorrency than ever, upon
more, and more glorious accounts than formerly ; but it is
also made to see an interposition between these sins, and the
person of the sinner, who hath committed them ; which is no
small or ordinary work.

Secondly, The law lies against this discovery. The law is a
beam of the holiness of God himself. What it speaks unto
us, it speaks in the name and authority of God ; and I shall
briefly shew concerning it these two things :

1. That this is the voice of the law ; namely, that there
is no forgiveness for a sinner.

2. That a sinner hath great reason to give credit to the
law in that assertion.

It is certain that the law knows neither mercy nor for-
giveness. The very sanction of it lies wholly against them :

UPON PSALM CXXX, 83

* The soul that sinneth shall die.' * Cursed is he that con-
tinueth not in all things in the book of the law to do them ;'
Deut. xxvii. 26. Hence the apostle pronounceth universally
without exception, that they ' who are under the law, are
under the curse;' Gal. iii. 10. And, saith he, ver. 12. 'The
law is not of faith.' There is an inconsistency between the
law, and believing ; they cannot have their abode in power
together. * Do this and live;' fail and die : is the constant,
immutable voice of the law. This it speaks in general to
all ; and this in particular to every one.

^2. The sinner seems to have manifold and weighty rea-
sons to attend to the voice of this law, and to acquiesce in
its sentence. For,

1. The law is connatural to him; his domestic, his old
acquaintance. It came into the world with him, and hath
grown up with him from his infancy. It was implanted in
his heart by nature ; is his own reason ; he can never shake
it off or part with it. It is his familiar, his friend, that
cleaves to him as the flesh to the bone ; so that they who
have not the law written, cannot but shew forth the work
of the law ; Rom. ii. 14, 15. and that because the law itself
is inbred to them ; and all the faculties of the soul are at
peace with it, in subjection to it. It is the bond and liga-
ment of their union, harmony, and correspondency among
themselves, in all their moral actings. It gives life, order,
motion to them all. Now the gospel, that comes to con-
trol this sentence of the law, and to relieve the sinner from
it, is foreign to his nature, a strange thing to him, a thing
he hath no acquaintance or familiarity with ; it hath not
been bred up with him ; nor is there any thing in him, to
side with it, to make a party for it, or to plead in its behalf.
Now shall not'a man rather believe a domestic, a friend, in-
deed himself; than a foreigner, a stranger, that comes with
uncouth principles, and such as suit not its reason at all?
1 Cor. i. 18.

2. The law speaks nothing to a sinner, but what his con-
science assures him to be true. There is a constant con-
currence in the testimony of the law and conscience. When
the law says, this or that is a sin, worthy of death, con-
science says, it is even so ; Rom. i. 42. And where the law
of itself, as being a general rule, rests, conscience helps it on^

G 2

84 AN EXPOSITION

and says, this and that sin, so worthy of death, is the sou!
guilty of; then die, saith the law, as thou hast deserved.
Now this must needs have a mighty efficacy to prevail with
the soul to give credit to the report and testimony of the
law ; it speaks not one word but what he hath a witness
within himself to the truth of it. These witnesses always
agree; and so it seems to be established for a truth, that
there is no forgiveness.

3. The law, though it speak against the soul's interest,
yet it speaks nothing but what is so just, righteous, and equal,
that it even forceth the soul's consent. So Paul tells us,
that men know this voice of the law to be the judgment of
God ; Rom. i. 32. They know it, and cannot but consent
unto it, that it is the judgment of God ; that is, good, righ-
teous, equal, not to be controlled. And indeed what can
be more righteous than its sentence? It commands obe-
dience to the God of life and death : promiseth a reward,
and declares that for non-performance of duty, death will be
inflicted. On these terms the sinner cometh into the world ;
they are good, righteous, holy ; the soul accepts of them,
and knows not what it can desire better or more equal. This
the apostle insists upon, Rom. vii. 12, 13. * Wherefore the
law is holy, and the commandment holy, and just, and good.
Was then that which was good made death unto me ? God
forbid. But sin, that it might appear sin, working death in
me, by that which is good ; that sin by the commandment
might become exceeding sinful.' Wherever the blame falls,
the soul cannot but acquit the law, and confess that what
it says, is righteous and uncontrollably equal. And it is
meet things should be so. Now though the authority and
credit of a witness may go very far in a doubtful matter;
when there is a concurrence of more witnesses it strength-
ens the testimony ; but nothing is so prevalent to beget be-
lief, as when the things themselves that are spoken are just
and good, not liable to any reasonable exception ; and so is
it in this case, unto the authority of the law, and concur-
rence of conscience, this also is added, the reasonableness
and equity of the thing itself proposed, even in the judgment
of the sinner; namely, that every sin shall be punished, and
every transgression receive a meet recompense of reward.

4. But yet farther. What the law says, it speaks in the

UPON PSALM CXXX. 85

t

name and authority of God. What it says, then, must be
believed, or we make God a liar. It comes not in its own
name, but in the name of him who appointed it. You will
say then, is it so indeed? Is there no forgiveness with God?
For this is the constant voice of the law, which you say
speaks in the name and authority of God, and is therefore
to be believed. I answer briefly with the apostle ; what the
law speaks, it speaks to them that are under the law. It
doth not speak to them that are in Christ, whom the ' law of
the Spirit of life, hath set free from the law of sin and death ;*
but to them that are under the law it speaks, and it speaks
the very truth; and it speaks in the name of God, and its tes-
timony is to be received. It says there is no forgiveness in
God, namely, to them that are under the law ; and they that
shall flatter themselves with a contrary persuasion, will find
themselves wofully mistaken at the great day.

On these and the like considerations, I say, there seems
to be a great deal of reason, why a soul should conclude
that it will be according to the testimony of the law; and
that he shall not find forgiveness. Law and conscience
close together, and insinuate themselves into the thoughts,
mind, and judgment of a sinner. They strengthen the testi-
mony of one another, and greatly prevail. If any are other-
wise minded, I leave them to the trial. If ever God awaken
their consciences to a thorough performance of their duty ;
if ever he open their souls, and let in the light and power of
the law upon them, they will find it no small work to grapple
with them. I am sure that eventually they prevail so far,
that in the preaching of the gospel, we have great cause to
say, ' Lord, who hath believed our report?' we come with our
report of forgiveness, but who believes it? by whom is it
received ? neither doth the light, nor conscience, nor con-
versation of the most, allow us to suppose it is embraced.

Thirdly, The ingrafted notions that are in the minds of
men, concerning the nature and justice of God, lie against
this discovery also. There are in all men by nature indelible
characters of the holiness and purity of God ; of his justice
and hatred of sin, of his invariable righteousness in the
government of the world, that they can neither depose nor
lay aside. For notions of God, whatever they are, will bear
sway and rule in the heart, when things are put to the trial.

86 AN EXPOSITIOX

They were in the heathens of old ; they abode with them in
all their darkness; as might be manifested by innumerable
instances. But so it is in all men by nature ; their inward
thought is, that God is an avenger of sin; that it belongs
to his rule and government of the world, his holiness and
righteousness, to take care that every sin be punished ; this
is his judgment, which all men know, as was observed before ;
Rom. i. 32. They know that it is a righteous thing with
God to render tribulation unto sinners. From thence is that
dread and fear which surpriseth men at an apprehension of
the presence of God; or of any thing under him, above
them, that may seem to come on his errand. This notion
of God's avenging all sin, exerts itself secretly, but effectu-
ally. So Adam trembled, and hid himself. And it was the
saying of old, * I have seen God, and shall die.' When men
are under any dreadful providence ; thunderings, lightnings,
tempests, in darkness, they tremble, not so much at what
they see, or hear, or feel, as from their secret thoughts that
God is nigh, and that he is a consuming fire.

Now these inbred notions lie universally against all ap-
prehensions of forgiveness ; which must be brought into the
soul from without doors; having no principle of nature to
promote them.

It is true, men by nature have presumptions and com-
mon ingrafted notions, of other properties of God, besides
his holiness and justice ; as of his goodness, benignity, love
of his creatures, and the like: but all these have this sup-
position inlaid with them in the souls of men; namely, that
all things stand between God and his creatures, as they did
at their first creation ; and as they have no natural notion
of forgiveness, so the interposition of sin weakens, disturbs,
darkens them, as to any improvement of those apprehensions
of goodness and benignity which they have. If they have
any notion of forgiveness, it is from some corrupt tradition,
and not at all from any universal principle, that is inbred
in nature; such as are those, which they have of God's holi-
ness and vindictive justice.

And this is the first ground ; from whence it appears, that
a real, solid discovery of forgiveness, is indeed a great work ;
many difficulties and hinderances lie in the way of its ac-
complishment.

UPON PSALM CXXX. 87

False presumptions of forgiveness discovered. Differences between them
and faith evangelical.

Before I proceed to produce and manage the remaining
evidences of this truth, because what hath been spoken, lies
obnoxious and open to an objection, which must needs rise
in the minds of many, that it may not thereby be rendered
useless unto them, I shall remove it out of the way, that we
may pass on to what remains.

It will then be said. Doth not all this lie directly con-
trary to our daily experience? Do ye not find all men full
enough, most too full of apprehensions of forgiveness with
God? What so common as God is merciful? Are not the
consciences and convictions of the most, stifled by this ap-
prehension? Can you find a man that is otherwise minded?
Is it not a common complaint that men presume on it, unto
their eternal ruin? Certainly then, that which all men do,
which every man can so easily do, and which you cannot
keep men off from doing, though it be to their hurt, hath no
such difficulty izi it as is pretended. And on this very ac-
count hath this weak endeavour to demonstrate this truth
been by some laughed to scorn; men who have taken upon
them the teaching of others, but, as it seems, had need be
taught themselves the very first principles of the oracles
of God.

Ans. All this then, I say, is so, and much more to this
purpose may be spoken. The folly and presumption of
poor souls herein, can never be enough lamented. But it is
one thing to embrace a cloud, a shadow, another to have the
truth in reality. I shall hereafter shew the true nature of
forgiveness, and wherein it doth consist, whereby the vanity
of this self-deceiving will be discovered and laid open. It
will appear in the issue, that notwithstanding all their pre-
tensions, that the most of men know nothing at all, or not
any thing to the purpose, of that which is under considera-
tion. I shall, therefore, for the present, in some few ob-
servations, shew how far this delusion of many differs from
a true gospel discovery of forgiveness, such as that we are
inquiring after.

First, The common notion of forgiveness that men have

88 AN EXPOSITION

in the world is twofold : 1. An atheistical presumption on
God, that he is not so just and holy, or not just and holy in
such a way and manner as he is by some represented, is the
ground of their persuasion of forgiveness. Men think that
some declarations of God, are fitted only to make them mad.
That he takes little notice of these things, and that what he
doth, he will easily pass by, as they suppose better becomes
him. Come, ' let us eat and drink, for to-morrow we shall
die.' This is their inward thought, * the Lord will not do
good, nor will he do evil ;' which, says the psalmist, is men's
thinking that God is such a one as themselves; Psal. 1. 21.
They have no deep nor serious thoughts of his greatness,
holiness, purity, severity, but think that he is like them-
selves ; so far as not to be much moved with what they
do. What thoughts they have of sin, the same they think
God hath. If with them a slight ejaculation be enough to
expiate sin, that their consciences be no more troubled, they
think it is enough with God that it be not punished. The
generality of men make light work of sin ; and yet in nothing
doth it more appear what thoughts they have of God. He
that hath slight thoughts of sin had never great thoughts
of God. Indeed men's undervaluing of sin, ariseth merely
from their contempt of God. All sins concernments flow
from its relation unto God. And as men's apprehensions
are of God, so will they be of sin, which is an opposition
to him. This is the frame of the most of men ; they know
little of God, and are little troubled about any thing that
relates unto him. God is not reverenced, sin is but a trifle,
forgiveness a matter of nothing ; whoso will may have it
for asking. But shall this atheistical wickedness of the
heart of man be called a discovery of forgiveness ? Is not
this to make God an idol ? He who is not acquainted with
God's holiness and purity, who knows not sin's desert and
sinfulness, knows nothing of forgiveness.

Secondly, From the doctrine of the gos)>el commonly
preached and made known, there is a general notion begotten
in the minds of men that God is ready to forgive. Men, I say,
from hence, have a doctrinal apprehension of this truth,
without any real satisfactory foundation of that appre-
hension, as to themselves. This they have heard, this tiiey
have been often told, so they think, and so they resolved to

UPON PSALM CXXX. 89

do. A general persuasion hereof, spreads itself over all to
whom the sound of the gospel doth come. It is not fidu-
cially resolved into the gospel, but is an opinion growing
out of the report of it.

Some relief men find by it, in the common course of
their conversation, in the duties of worship which they do
perform, as also in their troubles and distresses, whether
internal and of conscience, or external and of providence,
so that they resolve to retain it.

And this is that which I shall briefly speak unto; and
therein manifest the differences between this common pre-
vailing apprehension of forgiveness, and faith's discovery of
it to the soul in its power.

1. That which we reject is loose and general, nor
fixed, ingrafted, or planted on the mind. So is it always,
where the minds of men receive things, only in their notion,
and not in their power. It wants fixedness and foundation :
which defects accompany all notions of the mind that are
only retained in the memory, not implanted in the judgment.
They have general thoughts of it, which they use as occasion
serves. They hear that God is a merciful God, and as such
they intend to deal with him. For the true bottom, rise,
and foundation of it, whence or on what account, the pure
and holy God, who will do no iniquity, the righteous God,
whose judgment it is, that they that commit sin are worthy
of death, should yet pardon iniquity, transgression, and sin ;
they weigh it not, they consider it not ; or, if they do, it is
in a slight and notional way, as they consider the thing itself.
They take it for granted so it is ; and are never put seriously
upon the inquiry, how it comes to be so ; and that because
indeed they have no real concernment in it. How many
thousands may we meet withal, who take it for granted, that
forgiveness is to be had with God, that never yet had any
serious exercise in their souls about the grounds of it, and
its consistency with his holiness and justice. But those that
know it by faith, have a sense of it fixed particularly and dis-
tinctly on their minds. They have been put upon an inquiry
into the rise and grounds of it in Christ; so that on a good
and unquestionable foundation they can go to God, and say,
' there is forgiveness with thee.' They see how, and by
what means, more glory comes unto God by forgiveness,

90 AN EXPOSITION

than by punishing of sin ; which is a matter that the other
sort of men are not at all solicitous about. If they may
escape punishment, whether God have any glory or no, for
the most part they are indifferent.

2. The first apprehension ariseth without any trial,
upon inquiry in the consciences of them in whom it is.
They have not by the power of their convictions, and dis-
tresses of conscience, been put to make inquiry whether this
thing be so or no. It is not a persuasion that they have
arrived unto, in a way of seeking satisfaction to their own
souls. It is not the result of a deep inquiry after peace and
rest. It is antecedent unto trial and experience, and so is
not faith, but opinion. For although faith be not experience,
yet it is inseparable from it, as is every practical habit.
Distresses in their consciences have been prevented by this
opinion, not removed. The reason why the most of men
are not troubled about their sins to any purpose, is from a
persuasion that God is merciful and will pardon; when in-
deed none can really, on a gospel account, ordinarily, have
that persuasion, but those who have been troubled for sin,
and that to the purpose. So is it with them that make this
discovery by faith. They have had conflicts in their own
spirits, and being deprived of peace, have accomplished a
diligent search, whether forgiveness were to be obtained or
no. The persuasion they have of it, be it more or less, is
the issue of a trial they have had in their own souls, of an
inquiry how things stood between God and them, as to
peace, and acceptation of their persons. This is a vast
difference ; the one sort might possibly have had trouble in
their consciences about sin, had it not been for their opinion
of forgiveness ; this hath prevented, or stifled their con-
victions, not healed their wounds, which is the work of the
gospel ; but kept them from being wounded, which is the
work of security. Yea, here lies the ruin of the most of
them who perish under the preaching of the gospel. They
have received the general notion of pardon ; it floats in their
minds, and presently presents itself to their relief on all
occasions. Doth God at any time, in the dispensation of
the word, under an affliction, upon some great sin against
their ruling light, begin to deal with their consciences ? be-
fore their conviction can ripen, or come to any perfection;

UPON PSALM CXXX. 91

before it draw nigh to its perfect work they choke it, and
heal their consciences with this notion of pardon. Many a
man, between the assembly and his dwelling-house, is thus
cured. You may see them go away shaking their heads,
and striking on their breasts, and before they come home,
be as whole as ever. Well ! God is merciful, there is par-
don, hath wrought the cure. The other sort have obtained
their persuasion, as a result of the discovery of Christ in
the gospel, upon a full conviction. Trials they have had,
and this is the issue.

3. The one, which we reject, worketh no love to God,
no delight in him, no reverence of him, but rather a con-
tempt and commonness of spirit in dealing with him. There
are none in the world that deal worse with God, than those
who have an ungrounded persuasion of forgiveness. And
if they do fear him, or love him, or obey him in any thing,
more or less, it is on other motives and considerations,
which will not render any thing they do acceptable, and not
at all on this. As he is good to the creation they may love,
as he is great and powerful they may fear him ; but sense of
pardon, as to any such ends or purposes, hath no power upon
them. Carnal boldness, formality, and despising of God,
are the common issues of such a notion and persuasion.
Indeed this is the generation of great sinners in the world ;
men who have a general apprehension, but not a sense of
the special power of pardon, openly or secretly, in fleshly
or spiritual sins, are the great sinners among men. Where
faith makes a discovery of forgiveness, all things are other-
wise. Great love, fear, and reverence of God, are its at-
tendants. Mary Magdalene loved much, because much was
forgiven. Great love will spring out of great forgiveness.
* There is forgiveness with thee,' saith the psalmist, ' that thou
mayest be feared,' No unbeliever doth truly and experi-
mentally know the truth of this inference. But so it is
when men ' fear the Lord, and his goodness ;' Hos. iii. 5.
I say, then, where pardoning mercy is truly apprehended,
where faith makes a discovery of it to the soul, it is en-
deared unto God, and possessed of the great springs of
love, delight, fear, and reverence; Psal. cxvi. 1. 5 — 7.

4. This notional apprehension of the pardon of sin,
begets no serious, thorough hatred and detestation of sinj

92

AN EXPOSITIOX

nor is prevalent to a relinquishment of it; nay, it rather
secretly insinuates into the soul encouragements unto a con-
tinuance in it. It is the nature of it to lessen and extenuate
sin, and to support the soul against its convictions. So Jude
tells us, that some turn ' the grace of God into lascivious-
ness ;' ver. 4. and, says he, they are 'ungodly men;' let them
profess what they will, they are ungodly men. But how
can they turn the grace of our God into lasciviousness?
Is grace capable of a conversion into lust or sin? Will
what was once grace, ever become wantonness ? It is objec-
tive, not subjective grace; the doctrine, not the real sub-
stance of grace, that is intended. The doctrine of forgive-
ness is this grace of God, which may be thus abused. From
hence do men who have only a general notion of it, habitually
draw secret encouragements to sin and folly. Paul also lets
us know, that carnal men coming to a doctrinal acquaintance
with gospel grace, are very apt to make such conclusions,
Rom. vi. 1. And it will appear at the last day, how un-
speakably this glorious grace hath been perverted in the
world. It would be well for many if they had never heard
the name of forgiveness. It is otherwise where this revela-
tion is received indeed in the soul by believing ; Rom. vi. 14.
Our being under grace, under the power of the belief of for-
giveness, is our great preservative from our being under the
power of sin.

Faith of forgiveness is the principle of gospel obedience ;
Titus ii. 11, 12.

5. The general notion of forgiveness brings with it
no sweetness, no rest to the soul. Flashes of joy it may,
abiding rest it doth not. The truth of the doctrine fluctuates
to and fro in the minds of those that have it, but their wills
and affections have no solid delight nor rest by it. Hence,
notwithstanding all that profession that is made in the world
of forgiveness, the most of men ultimately resolve their peace
and comfort unto themselves. As their apprehensions are
of their own doing, good or evil, according to their ruling
light whatever it be, so as to peace and rest are they secretly
tossed up and down. Every one in his several way pleaseth
himself with what he doth in answer unto his own convic-
tions, and is disquieted as to his state and condition, accord-
ing as he seems to himself to come short thereof. To make

UPON PSALM CXXX. 93

a full life of contentation upon pardon, they know not how
to do it. One duty yields them more true repose than many
thouo-hts of forgiveness. But faith finds sweetness and rest
in it ; being thereby apprehended, it is the only harbour of
the soul. It leads a man to God as good, to Christ as rest.
Fading evanid joys, do ofttimes attend the one; but solid
delight, with constant obedience, are the fruits only of the
other.

6. Those who have the former only, take up their per-
suasion on false grounds, though the thing itself be true ;
and they cannot but use it unto false ends and purposes, be-
sides its natural and genuine tendency. For their grounds
they will be discovered when I come to treat of the true na-
ture of gospel forgiveness. For the end, it is used generally
only to fill up what is wanting. Self-righteousness is their
bottom ; and when that is too short, or narrow to cover them,
thev piece it out by forgiveness. Where conscience accuses,
this must supply the defect. Faith lays it on its proper
foundation ; of which afterward also ; and it useth it to its
proper end ; namely, to be the sole and only ground of our
acceptation with God. That is the proper use of forgive-
ness, that all may be of grace ; for when the foundation is
pardon, the whole superstructure must needs be grace. From
what hath been spoken it is evident, that notwithstanding the
pretences to the contrary, insinuated in the objection now
removed, it is a great thing to have gospel forgiveness dis-
covered unto a soul in a saving manner.

The true nature of gospel forgiveness. Its relation to the goodness, grace,
and will of God. To the blood of Christ. To the promise of the gospel.
The considerations of faith about it.

The difficulties that lie in the way of faith's discovery of
forgiveness, whence it appears to be a matter of greater
weight and importance, than it is commonly apprehended to
be, have been insisted on in the foregoing discourse. There
is yet remaining another ground of the same truth. Now
this is taken from the nature and greatness of the thing it-
self discovered, that is, of forgiveness. To this end I shall

94 AN EXPOSITION

shew, what it is, wherein it doth consist, what it comprises
and relates unto, according to the importance of the second
proposition before laid down.

I do not in this place take forgiveness, strictly and pre-
cisely, for the act of pardoning ; nor shall I dispute what that
is, and wherein it doth consist. Consciences that come
with sin-entanglements unto God, know nothing of such dis-
putes. Nor will this expression, ' there is forgiveness with
God,' bear any such restriction, as that it should regard only
actual condonation or pardon. That which I have to do, is
to inquire into the nature of that pardon, which poor con-
vinced, troubled souls seek after; and which the Scripture
proposeth to them, for their relief and rest. And I shall not
handle this absolutely neither, but in relation to the truth
under consideration ; namely, that it is a great thing, to at-
tain unto a true gospel discovery of forgiveness.

First, As was shewed in the opening of the words, the
forgiveness inquired after, hath relation unto the gracious
heart of the Father. Two things I understand hereby.

1. The infinite goodness and graciousness of his nature.

2. The sovereign purpose of his will and grace.

There is considerable in it, the infinite goodness of his
nature. Sin stands in a contrariety unto God. It is a re-
bellion against his sovereignty, an opposition to his holiness,
a provocation to his justice, a rejection of his yoke, a casting
off, what lies in the sinner, of that dependence which a crea-
ture hath on its Creator. That God then should have pity
and compassion on sinners, in every one of whose sins there
is all this evil, and inconceivably more than we can compre-
hend, it argues an infinitely gracious, good, and loving heart
and nature in him. For God doth nothing but suitably to
the properties of his nature, and from them. All the acts of
his will, are the effects of his nature.

Now whatever God proposeth as an encouragement for
sinners to come to him ; that is of, or hath a special influence
into, the forgiveness that is with him. For nothing can en-
courage a sinner as such, but under this consideration, that
it is, or it respects, forgiveness. That this graciousness of
God's nature lies at the head or spring, and is the root
from whence forgiveness doth grow, is manifest from
that solemn proclamation which he made of old of his

UPON PSALM CXXX. 95

name, and the revelation of his nature therein (for God as-
suredly is, what by himself he is called), Exod. xxxiv. 6, 7.
' The Lord, the Lord God, merciful and gracious, long-suf-
fering, and abundant in goodness and truth, keeping mercy
for thousands, forgiving iniquity, and transgression, and sin.'
His forgiving of iniquity flows from hence; that in his na-
ture he is merciful, gracious, long-suffering, abundant in
goodness. Were he not so, infinite in all these, it was in
vain to look for forgiveness from him. Having made this
known to be his name, and thereby declared his nature, he
in many places proposeth it as a relief, a refuge for sinners,
an encouragement to come unto him, and to wait for mercy
from him. Psal. ix. 10. * They that know thy name, will put
their trust in thee.' It will encourage them so to do ; others
have no foundation of their confidence ; but if this name of
God be indeed made known unto us by the Holy Ghost, what
can hinder why we should not repair unto him, and rest upon
him? So Isa. 1. 10. * Who is among you that feareth the
Lord, that obeyeth the voice of his servant, that walketh in
darkness, and hath no light? let him trust in the name of the
Lord, and stay upon his God.' Not only sinners, but sinners
in great distress are here spoken unto. Darkness of state
or condition, in the Scripture denotes everything of discon-
solation and trouble. To be then in darkness, where yet
there is some light, some relief, though darkness be pre-
dominant, is sad and disconsolate ; but now not only to be,
but also to walk, that is, to continue a course in darkness, and
that with no light, no discovery of help or relief; this seems
an overwhelming condition ; yet sinners in this estate are
called ' to trust in the name of the Lord.' I have shewed
before, that nothing but forgiveness, or that which in-
fluenceth it, and encourageth to an expectation of it, is of
any use unto a sinner, much more one in so great distress
upon the account of sin : yet is such a one here sent only to
the name of the Lord, wherein his gracious heart and nature
is revealed. That then is the very fountain and spring of
forgiveness. And this is that which John would work a
sense of upon our souls, where he tells us, that * God is love ;'
1 Epist. iv. 8. or one of an infinitely gracious, tender, good,
compassionate, loving nature. Infinite goodness and grace
is the soil wherein forgiveness grows. It is impossible this

96

AN EXPOSITION

flower should spring from any other root. Unless this be
revealed to the soul, forgiveness is not revealed. To con-
sider pardon merely as it is terminated on ourselves, not as
it flows from God, will bring neither profit to us, nor glory
to God.

And this also, wliich is our design in hand, will make it
appear, that this discovery of forgiveness whereof we speak,
is indeed no common thing, is a great discovery. Let men
come with a sense of the guilt of sin, to have deep and serious
thoughts of God, they will find it no such easy and light
matter, to have their hearts truly and thoroughly apprehen-
sive of this loving and gracious nature of God, in reference
unto pardon. It is an easy matter to say so in common, but
the soul will not find it so easy to believe it for itself. What
hath been spoken before concerning the ingrafted notions
that are in the minds of men about the justice, holiness, and
severity of God, will here take place. Though men profess
that God is gracious, yet that aversation which they have
unto him, and communion with him, doth abundantly mani-
fest that they do not believe what they say and profess ; if
they did, they could not but delight and trust in him, which
they do not ; for ' they that know his name will put their
trust in him.' So said the slothful servant in the gospel, 1
knew that thou wast austere, and not for me to deal withal ;
it may be he professed otherwise before, but that lay in his
heart when it came to the trial. But this, I say, is necessary
to them unto whom this discovery is to be made ; even a
spiritual apprehension of the gracious, loving heart and na-
ture of God. This is the spring of all that follows ; and the
fountain must needs be infinitely sweet from whence such
streams do flow. He that considers the glorious fabric of
heaven and earth, with the things in them contained, must
needs conclude that they were the product of infinite wisdom
and power ; nothing less or under them could have brought
forth such an effect. And he that really considereth for-
giveness, and looks on it with a spiritual eye, must conclude
that it comes from infinite goodness and grace. And this
is that which the hearts of sinners are exercised about, when
they come to deal for pardon. Psal. Ixxxvi. 5. ' Thou, Lord,
art good, and ready to forgive.' Nehem. ix. 17. ' Thou art a
a God ready to pardon, gracious and merciful, slow to anger.

UPON PSALM CXXX. 97

and of great kindness.' And Micah vii. 19. ' Who is a God

like unto thee, thatpardoneth iniquity because he de-

lighteth in mercy.' And God encourageth them hereunto,
wherever he says that he forgives sins and blots out iniqui-
ties for his own sake, or his name's sake ; that is, he will deal
with sinners according to the goodness of his own gracious
nature. So Hos. xi. 9. 'I will not execute the fierceness of
mine anger, I will not return to destroy Ephraim, for I arn
God, and not man.' Were there no more mercy, grace, com-
passion, to be shewed in this case, than it is possible should
be treasured up in the heart of a man, it would be impossible
that Ephraim should be spared. But, saith he, * I am God,
and not man.' Consider the infinite largeness, bounty, and
goodness of the heart of God, and there is yet hope. When
a sinner is in good earnest seeking after forgiveness, there is
nothing he is more solicitous about than the heart, of God
towards him ; nothing that he more labours to have a dis-
covery of; there is nothing that sin and Satan labour more
to hide from him; this he rolls in his mind, and exercises
his thoughts about ; and if ever that voice of God, Isa. xxvii.
4. 'fury is not in me,' sound in his heart, he is relieved from
his great distresses. And the fear of our hearts in this mat-
ter, our Saviour seems to intend the prevention or a removal
of; John xvi. 26, 27. ' I say not that I will pray the Father
for you, for the Father himself loveth you.' They had good
thoughts of the tender heart and care of Christ himself, the
Mediator, towards them ; but what is the heart of the Father,
what acceptance shall they find with him? Will Christ pray
that they may find favour with him ? Why, saith he, as to
the love of his heart, there is no need of it ; ' for the Father
himself loveth you.' If this then belongeth to forgiveness,
as whoever hath sought for it, knoweth that it doth, it is
certainly no common discovery to have it revealed unto us.
•r To have all the clouds and darkness that are raised by
sin, between us and the throne of God, dispelled ; to have
the fire, and storms, and tempests, that are kindled and
stirred up about him by the law, removed ; to have his glo-
rious face unveiled, and his holy heart laid open, and a view
given of those infinite treasures and stores of goodness,
mercy, love and kindness, which have had an unchangeable
habitation therein from all eternity ; to have a discovery of

VOL. XIV. H

98 AN EXPOSITION

these eternal springs of forbearance and forgiveness, is that
which none but Christ can accomplish and bring about ;
John xvii. 6.

2. This is not all. This eternal ocean that is infi-
nitely satisfied with its own fulness and perfection, doth
not naturally yield forth streams for our refreshment. Mercy
and pardon do not come forth from God, as light doth from
the sun, or water from the sea, by a necessary consequence
of their natures, whether they will or no. It doth not ne-
cessarily follow that any one must be made partaker of for-
giveness, because God is infinitely gracious. For may he
not do what he will with his own ? ' Who hath given first
unto him that it should be recompensed unto him again V
Rom. xi. 35. All the fruits of God's goodness and grace, are
in the sole keeping of his own sovereign will and pleasure.
This is bis great glory; Exod. xxxiii. 18, 19. 'Shew me thy
glory,' saith Moses. ' And he said, I will make all my good-
ness pass before thee, and I will proclaim the name of the
Lord before thee; and 1 will be gracious to whom I will be
gracious.' Upon that proclamation of the name of God, that
he is merciful, gracious, long-suffering, abundant in good-
ness, some might conclude that it could not be otherwise
with any but well ; he is such a one, as that men need scarce
be beholding to him for mercy ; nay, saith he, but this is my
great glory, that ' I will be gracious to whom I will be gra-
cious.' There must be an interposition of a free act of the will
of God, to deal with us according to this his abundant good-
ness, or we can have no interest therein. This I call the
purpose of his grace ; or ' the good pleasure that he hath
purposed in himself;' Eph. i. 9. or, as it is termed, ver. 6, 6.
'The good pleasure of his will, that he hath purposed to the
praise of his glorious grace.' This free and gracious plea-
sure of God, or purpose of his will to act towards sinners
according to his own abundant goodness, is another thing that
influences the forgiveness of which we treat. Pardon flows
immediately from a sovereign act of free grace. This free
purpose of God's will and grace, for the pardoning of sin-
ners, is indeed that which is principally intended, when we
say, * there is forgiveness with him.' That is, he is pleased
to forgive; and so to do is agreeable unto his nature. Now,
the mystery of this grace is deep ; it is eternal, and therefore

UPON PSALM CXXX. 99

incomprehensible. Few there are whose hearts are raised
to a contemplation of it. Men rest and content themselves
in a general notion of mercy, which will not be advantageous
to their souls ; freed they would be from punishment, but what
it is to be forgiven they inquire not. So what they know of it,
they come easily by ; but will find in the issue, it will stand
them in little stead. But these fountains of God's actings
are revealed that they may be the fountains of our comforts.

Now of this purpose of God's grace, there are several
acts, all of them relating unto gospel forgiveness.

1, There is his purpose of sending his Son to be the
great means of procuring, of purchasing forgiveness. Though
God be infinitely and incomprehensibly gracious, though he
purpose to exert his grace and goodness toward sinners, yet
he will so do it, do it in such a way, as shall not be preju-
dicial to his own holiness and righteousness. His justice
must be satisfied, and his holy indignation against sin made
known. Wherefore he purposeth to send his Son, and hath
sent him, to make way for the exercise of mercy ; so as nc
way to eclipse the glory of his justice, holiness, and hatred
of sin. Better we should all eternally come short of for-
giveness, than that God should lose any thing of his glory.
This we have, Rom. iii. 25. ' God set him forth to be a pro-
pitiation through faith in his blood, to declare his righte-
ousness for the remission of sins that are past.' The remis-
sion of sins is the thing aimed at ; but this must be so
brought about, as that therein, not only the mercy, but the
righteousness of God may be declared ; and therefore must
it be brought forth by a propitiation, or making of an atone-
ment in the blood of Christ. So John iii. 16. 1 John iv. 9.
Rom. V. 8. This, I say, also lies in the mystery of that for-
giveness that is administed in the gospel ; it comes forth^
from this eternal purpose of making way by the blood of
Christ to the dispensation of pardon. And this greatly
heightens the excellency of this discovery. Men who have
slight thoughts of God, whose hearts were never awed with
his dread or greatness, who never seriqusly considered his
purity and holiness, may think it no great matter that God
should pardon sin. But do they consider the way whereby
it is to be brought about; even by the sending of his only
Son, and that to die ? as we shall see afterward. Neither was

H 2

100 AN EXPOSITION

there any other way whereby it might be done. Let us now
lay aside common thoughts, assent upon reports and tradi-
tion, and rightly weigh this matter. Doubtless we shall
find it to be a great thing, that forgiveness should be so
with God, as to be made out unto us (we know somewhat
what we are), by sending his only Son to die. Oh, how
little is this really believed, even by them who make a pro-
fession of it ! and what mean thoughts are entertained about
it, when men seek for pardon ! Immunity from punishment
is the utmost that lies in the aims and desires of most, and
is all that they are exercised in the consideration of, when
they deal with God about sin. Such men think, and will do
so, that we have an easy task in hand ; namely, to prove
that there is forgiveness in God; but this ease lies in their
own ignorance and darkness ; if ever they come to search
after it indeed, to inquire into the nature, reasons, causes,
fountain, and springs, of it, they will be able to give another
account of these things. Christ is the centre of the mystery
of the gospel, and forgiveness is laid up in the heart of
Christ, from the love of the Father ; in him are all the trea-
sures of it hid. And surely it is no small thing to have the
heart of Christ revealed unto us. When believers deal about
pardon, their faith exercises itself about this, that God with
whom the soul hath to do, hath sent the Lord Christ to die,
for this end, that it may be freely given out. General no-
tions of impunity they dwell not on, they pass not for : they
have a closer converse with God than to be satisfied with
such thoughts. They inquire into the graciousness of his
his nature, and the good pleasure of his will, the purpose of
his grace ; they ponder, and look into the mystery of his
wisdom and love in sending his Son. If these springs be
not clear unto them, the streams will yield them but little
refreshment. It is not enough that we seek after salvation,
but we are to inquire and search diligently, into the nature
and manner of it. These are the things that the 'angels
desire to bow down and look into;' 1 Pet. i. 11 — 13. And
some think, if they have got a form of words about them,
they have gotten a sufficient comprehension of them. It is
doubtless one reason why many who truly believe, do yet so
fluctuate about forgiveness all their days ; that they never
exercised faith to look into the springs of it, its eternal

UPON PSALM CXXX. 101

fountains ; but have merely dwelt on actual condonation.
However, I say, these things lie utterly out of the conside-
ration of the common pretenders to an acquaintance with
the truth we have in hand.

2. There is another sovereign act of God's will to be
considered in this matter ; and that is his eternal desig-
nation of the persons who shall be made partakers of this
mercy. He hath not left this thing to hazard and uncer-
tainties, that it should as it were be unknown to him who
should be pardoned, and who not. Nay, none ever are
made partakers of forgiveness, but those whom he hath
eternally and graciously designed thereunto. So the apo-
stle declares it, Eph. i. 5 — 7. The rise is his eternal predes-
tination ; the end, the glory of his grace, the means, re-
demption in the blood of Christ ; the thing itself, forgive-
ness of sins. None ever are, or can be made partakers
thereof, but by virtue of this act of God's will and grace ;
which thereupon hath a peculiar influence into it, and is to
be respected in the consideration of it. I know this may
be abused by pride, profaneness, and unbelief; and so may
the whole work of God's grace ; and so it is, even the blood
of Christ in an especial manner ; but in its proper place and
use, it hath a signal influence into the glory of God, and
the consolation of the souls of men.

There are also other acts of this purpose of God's grace,
as of giving sinners unto Christ, and giving sinners an in-
terest in Christ, which I shall not insist upon, because the
nature of them is sufficiently discovered in thai one ex-
plained already.

Secondly, Forgiveness hath respect unto the propitia-
tion made in and by the blood of Christ the Son of God.
This was declared in the opening of the words. Indeed
here lies the knot and centre of gospel forgiveness. It flows
from the cross, and springs out of the grave of Christ.

Thus Elihu describes it. Job xxxiii. 24. God ' is gracious
unto him, and saith. Deliver him from going down to the
pit, I have found a ransom.' The whole of what is aimed
at, lies in these words. 1. There is God's gracious and
merciful heart towards a sinner; he is gracious unto him,
2. There is actual condonation itself, of which we shall
treat afterward: 'He saith, Deliver him from going down to

lt©2 AN EXPOSITION

the pit.' And, 3. There is the centre of the whole, wherein
•God's gracious heart and actual pardon do meet ; and that
is the ransom, the propitiation or atonement that is in the
blood of Christ, of which we speak, 'I have found a ransom/
The same is expressed, Isa. liii. 11. ' My righteous ser-
vant shall justify many, for he shall bear their iniquities.'
Of the justification of sinners, absolution or pardon is the
first part. This ariseth fiom Christ's bearing their iniqui-
ties. Therein he ' finished the transgression, made an end
of sin, and made reconciliation for iniquity ;' Dan. ix. 24.
Even all the sacrifices, and so consequently the whole wor-
ship of the Old Testament, evinced this relation between
forgiveness and bloodshedding; whence the apostle con-
cludes, that without ' shedding of blood there is no remis-
sion;' Heb. ix. 22. that is, all pardon ariseth from blood-
shedding, even of the blood of the Son of God. So that
we are said in him to have redemption, ' even the forgiveness
of sins;' Eph. i. 17. Our redemption in his blood is our
forgiveness, not that we are all actually pardoned in the
blood of his cross, for thereunto must be added gospel con-
donation, of which afterward ; but thereby it is procured,
the grant of pardon is therein sealed, and security given,
that it shall in due time be made out unto us. To which
purpose is that discourse of the apostle, Horn. iii. 24 — 26.
The work there mentioned, proceeds from grace, is ma-
naged to the interest of righteousness, is carried on by the
blood of Christ, and issues in forgiveness. Now the blood
of Christ relates variously to the pardon of sin.

1. Pardon is purchased and procured by it. Our re-
demption is our forgiveness ; as the cause contains the
effect. No soul is pardoned but with respect unto the blood
of Christ, as the procuring cause of that pardon. Hence he
is said to have 'washed us in his blood ;' Rev. i. 5. * in him-
self, to have purged our sins ;' Heb. i. 3. 'by one offering
to have taken away sin,' and for ever to have perfected them
that are sanctified;' Heb. x. 14. to be the ransom and propitia-
tion of our sins ; 1 John ii. 2. to have made * an end of sin ;'
Dan. ix. 24. and to have ' made reconciliation for the sins
of his people;' Heb. ii. 17. God hath enclosed his rich stores
of pardon and mercy in the blood of Jesus.

2. Because in his blood the promise of pardon is rati-

UPON PSALM CXXX. 103

fied and confirmed, so that nothing is wanting to our com-
plete forgiveness, but our pleading the promise by faith
in him. 2 Cor. i. 20. ' All the promises of God, are in him,
yea, and in him Amen ;' that is, faithfully, and irrevocably,
and immutably established. And therefore the apostle hav-
ing told us, that this is the covenant of God, that he would
be merciful to our sins and iniquities; Heb. viii. 12. he
informs us, that in the undertaking of Christ, this covenant
is become a testament, chap. ix. 15 — 17. So ratified in his
blood, that mercy and forgiveness of sin is irrevocably con-
firmed unto us therein.

3. Because he hath in his own person, as the head of the
church, received an acquitment for the whole body ; his
personal discharge upon the accomplishment of his work,
was a pledge of the discharge which was in due time to be
given to his whole mystical body. Peter tells us, Acts ii.
24. that it was impossible he should be detained by death.
And why so? Because death being penally inflicted on him,
when he had paid the debt, he was legally to be acquitted.
Now for whom, and in whose name and stead he suffered ;
for them, and in their name and stead, he received this ac-
quitment.

4. Because upon his death, ' God the Father hath com-
mitted unto him the whole management of the business
of forgiveness ; Acts v. 31. ' He' (now) 'gives repentance and
the forgiveness of sins.' It is Christ that forgives us. Col.
iii. 13. All forgiveness is now at his disposal, and he par-
doneth whom he will ; even all that are given unto him of
the Father, not casting out any that come to God by him.
He is intrusted with all the stores of his Father's purpose,
and his own purchase ; and thence tells us, that * all things
that the Father hath are his ;' John xvi. 15.

In all these respects doth forgiveness relate to the blood
of Christ. Mercy, pardon, and grace, could find no other
way to issue forth from the heart of the Father, but by the
heart blood -of the Son, and so do they stream unto the
heart of the sinner.

Two things are principally to be considered in the re-
spect that forgiveness hath to the blood of Christ. 1. The
way of its procurement ; 2. The way of its administration
by him. The first is deep, mysterious, dreadful. It was by

104 AN EXPOSITION

his blood, the blood of the cross, the travail of his soul ; his
undergoing wrath and curse. The other is gracious, mer-
ciful, and tender ; whence so many things are spoken of his
mercifulness, and faithfulness, to encourage us to expect for-
giveness from him.

This also adds to the mysterious depths of forgiveness,
and makes its discovery a great matter. The soul that looks
after it in earnest, must consider what it cost. How light
do most men make of pardon ! What an easy thing is it to
be acquainted with it ! and no very hard matter to obtain
it. But to hold communion with God, in the blood of his
Son, is a thing of another nature than is once dreamed of
by many, who think they know well enough what it is to be
pardoned. God be merciful, is a common saying; and as
common, to desire he would be so for Christ's sake. Poor
creatures are cast into the mould of such expressions, who
know neither God, nor mercy, nor Christ, nor any thing of
the mystery of the gospel. Others look on the outside of
the cross ; to see into the mystery of the love of the Father,
working in the blood of the Mediator, to consider by faith
the great transaction of divine wisdom, justice, and mercy
therein, how few attain unto it. To come unto God by
Christ for forgiveness, and therein to behold the law issuing
all its threats and curses in his blood, and losing its sting,
putting an end to its obligation unto punishment in the
cross, to see all sins gathered up in the hands of God's jus-
tice, and made to meet on the Mediator ; and eternal love
springing forth triumphantly from his blood, flourishing
into pardon, grace, mercy, forgiveness ; this the heart of a
sinner can be enlarged unto only by the Spirit of God.

Thirdly, There is in forgiveness, free condonation, dis-
charge, or pardon, according to the tenor of the gospel ;
and this may be considered two ways.

1. As it lies in the promise itself; and so it is God's
gracious declaration of pardon to sinners, in and by the
blood of Christ ; his covenant to that end and purpose ; which
is variously proposed, according as he knew [to be] needful
for all the ends and purposes of ingenerating faith, and com-
municating that consolation which he intends therein.

This is the law of his grace; the declaration of the mys-
tery of his love, before insisted on.

UPON PSALM CXXX. 105

2. There is the bringing home, and application of all
this mercy to the soul of a sinner by the Holy Ghost; where-
in we are freely forgiven all our trespasses; Col. ii. 13.

Gospel forgiveness, I say, respects all these things, these
principles, they have all an influence into it. And that which
makes this more evident, wherewith I shall close this con-
sideration of the nature of it, is, that faith in its application
of itself unto God about, and for, forgiveness, doth distinctly
apply itself unto, and close with, sometimes one of these
severally and singly, sometimes another ; and sometimes
jointly takes in the consideration of them all expressly. Not
that at any time it fixes on any or either of them exclusively
to the others ; but that eminently it finds some special en-
couragement at some season, and some peculiar attractive
from some one of them, more than from the rest; and then
that proves an inlet, a door of entrance unto the treasures
that are laid up in the rest of them. Let us go over the se-
verals by instances.

1. Sometimes faith fixes upon the name and infinite
goodness of the nature of God, and draws out forgiveness
from thence. So doth the psalmist, Psal. Ixxxvi. 6. 'Thou,
Lord, art good and ready to forgive.' He rolls himself, in
the pursuit and expectation of pardon, on the infinite good-
ness of the nature of God. So Nehem.ix. 17. 'Thou art a God
of pardons,' or ready to forgive ; of an infinite, gracious, lov-
ing nature; not severe and wrathful ; and this is that which
we are encouraged unto, Isa. 1. x. to stay on the name of
God, as in innumerable other places.

And thus faith oftentimes finds a peculiar sweetness and
encouragement in and from the consideration of God's gra-
cious nature. Sometimes this is the first thing it fixes on,
and sometimes the last that it rests in ; and ofttimes it makes
a stay here, when it is driven from all other holds; it can
say, however it be, * yet God is gracious;' and at least make
that conclusion which we have from it, Joel ii. 13, 14. ' God
is gracious and merciful, who knoweth but he will return?'
And when faith hath well laid hold on this consideration, it
will not easily be driven from its expectation of relief and
forgiveness, even from hence.

2. Sometimes the soul by faith addresseth itself in

106 AN EXPOSITION

a peculiar manner to the sovereignty of God's will ; where-
by he is gracious to whom he will be gracious, and mer-
ciful to whom he will be merciful ; which, as was shewed,
is another considerable spring or principle of forgiveness.
This way David's faith steered him in his great strait and
perplexity, 2 Sara. xv. 25, 26. * If I shall find favour in the
eyes of the Lord, he will bring me again; but if he thus say,
I have no delight in thee ; behold, here am I, let him do unto
me as seemeth good unto him,' That which he hath in con-
sideration is, whether God hath any delight in him or no ;
that is, whether God w^ould graciously remit and pardon the
great sin against which at that time he manifesteth his in-
dignation. Here he lays himself down before the sovereign
grace of God, and awaits patiently the discovery of the free
act of his will concerning him; and at this door, as it were,
enters into the consideration of those other springs of par-
don, which faith inquires after and closeth withal. This
sometimes is all the cloud that appears to a distressed soul,
which after awhile fills the heavens by the addition of the
other considerations mentioned, and yields plentifully re-
freshing showers. And this condition is a sin-entangled
soul ofttimes reduced unto in looking out for relief; it can dis-
cover nothing but this, that God is able, and can, if he gra-
ciously please, relieve and acquit him. All other support-
ments, all springs of relief, are shut up, or hid from him.
The springs indeed may be nigh, as that was to Hagar, but
their eyes are withheld, that they cannot see them. Where-
fore they cast themselves on God's sovereign pleasure, and
say with Job, 'Though he slay us, we will put our trust in
him;' we will not let him go. In ourselves we are lost, that
is unquestionable ; how the Lord will deal with us we know
not; w-e see not our signs and tokens any more; evidences
of God's grace in us, or of his love and favour unto us, are
all out of sight. To a present special interest in Christ we
are strangers ; and we lie every moment at the door of eter-
nity ; what course shall we take, what way shall we proceed?
If we abide at a distance from God, we shall assuredly pe-
rish: 'Whoever hardened himself against him and pros-
pered ?' Nor is there the least relief to be had but from and
by him ; * for who can forgive sins but God V We will then

UPON PSALM CXXX.

107

bring our guilty souls into his presence, and attend the plea-
sure of his grace ; what he speaks concerning us, we will
willingly submit unto. And this sometimes proves an an-
chor to a tossed soul ; which though it gives it not rest
and peace, yet it saves it from the rock of despair.
Here it abides until light do more and more break forth
upon it.

3. Faith deahng about forgiveness, doth commonly eye
in a particular manner its relation to the mediation and
blood of Christ. So the apostle directs, 1 John ii. 2. ' If
any man sin we have an advocate with the Father, Jesus
Christ the righteous ; and he is the propitiation for our sins.'
If any one hath sinned, and is in depths and entanglements
about it; what course shall he take, how shall he proceed to
obtain deliverance? Why, he must [go] unto God for pardon.
But what shall he rely upon to encourage him in his so do-
ing? Saith the apostle, consider by faith the atonement and
propitiation made for sin by the blood of Christ; and that
he is still pursuing the work of love to the suing out of par-
don for us ; and rest thy soul thereon. This, I say, most
commonly is that which faith in the first place immediately
fixes on.

4. Faith eyes actual pardon or condemnation. So God
proposeth it as a motive to farther believing ; Isa. xliv.
22. ' I have blotted out as a thick cloud thy transgressions,
and as a cloud thy sins ; return unto me, for I have redeem-
ed thee.' Actual pardon of sin is proposed to faith, as an
encouragement unto a full returning unto God in all things;
2 Sam. xxiii. 5. And the like may be said of all the other
particulars which we have insisted on. There is not any of
them, but will yield peculiar relief unto a soul dealing with God
about forgiveness, as having some one special concernment
or other of forgiveness inwrapped in them. Only, as I said,
they do it not exclusively, but are the special doors, whereby
believing enters into the whole. And these things must be
spoken unto afterward.

Let us now take along with us, the end for which all these
considerations have been insisted on. It is to manifest, that
a real discovery of gospel forgiveness, is a matter of greater
consequence and importance than at first proposal, it may
be, it appeared unto some to be. Who is not in hopes, in

108 AN EXPOSITION

expectation of pardon ? Who thinks not that they know well
enough at least what it is, if they might but obtain it ? But
men may have general thoughts of impunity, and yet be
far enough from any saving acquaintance with gospel
mercy.

Forgiveness discovered, or revealed only to faith. Reasons thereof.

For a close of this discourse, I shall only add, what is in-
cluded in that proposition which is the foundation of the
whole ; namely, that this discovery of forgiveness is, and
can be, made to faith alone. The nature of it is such, as that
nothing else can discover it, or receive it. No reasonings,
no inquiries of the heart of man can reach unto it. That
guess or glimpse which the heathens had of old of some-
what so called, and which false worshippers have at present,
is not the forgiveness we insist upon, but a mere imagina-
tion of their own hearts.

This the apostle informs us; Rom. i. 17. * The righte-
ousness of God, is' (in the gospel) 'revealed from faith to
faith.' Nothing but faith hath any thing to do with it. It
is that righteousness of God whereof he speaks, that con-
sists in the forgiveness of sins by the blood of Christ, de-
clared in the gospel. And this is revealed from the faith
of God in the promise, to the faith of the believer ; to him
that mixes the promise with faith. And again more fully,
1 Cor. ii. 9. 'Eye hath not seen, nor ear heard, neither have
entered into the heart of man the things which God hath
prepared for them that love him.' The ways whereby we
may come to the knowledge of any thing, are by the seeing
of the eye, or hearing of the ear, or the reasonings and, me-
ditations of the heart ; but now none of these will reach to
the matter in hand ; by none of these ways can we come to
an acquaintance with the things of the gospel that are pre-
pared for us in Christ. How then shall we obtain the know-
ledge of them ? That he declares, ver. 10. * God hath revealed
them unto us by his Spirit. Now it is faith only that re-
ceives the revelations of the Spirit ; nothing else hath to do
with them.

UPON PSALM CXXX. 109

To give evidence hereunto, we may consider, that this
great mystery,

1. Is too deep.

2. Is too great for ought else to discover : and,

3. That nothing else but faith is suited to the making of
this discovery.

1 . It is too deep and mysterious to be fathomed and
reached by any thing else. Reason's line is too short to fa-
thom the depths of the Father's love, of the blood of the Son,
and the promises of the gospel built thereon, wherein for-
giveness dwells. Men cannot by their rational considerations
launch out into these deeps, nor draw water by them from
these ' wells of salvation.' Reason stands by amazed, and
cries 'how can these things be?' It can but gather cockle
shells, like him of old, at the shore of this ocean ; a few cri-
ticisms upon the outward letter ; and so bring an evil report
upon the land, as did the spies. All it can do, is but to hin-
der faith from venturing into it ; crying. Spare thyself, this
attempt is vain, these things are impossible. It is among
the things that faith puts off, and lays aside, when it en-
gageth the soul into this great work. This, then, that it may
come to a discovery of forgiveness, causeth the soul to deny
itself, and all its own reasonings, and to give up itself to an
infinite fulness of goodness and truth. Though it cannot go
into the bottom of these depths, yet it enters into them, and
finds rest in them. Nothing but faith is suited to rest, to
satiate, and content itself, in mysterious, bottomless, un-
searchable depths. Being a soul-emptying, a reason-deny-
ing grace, the more it meets withal beyond its search and
reach, the more satisfaction it finds. This is that which I
looked for, saith faith, even for that which is infinite and un-
searchable : when I know that there is abundantly more be-
yond me that I do not comprehend, than what I have at-
tained unto ; for I know that nothing else will do good to
the soul. Now this it that which really puzzles and over-
whelms reason, rendering it useless. What it cannot com-
pass, it will neglect or despise. It is either amazed and
confounded, and dazzled like weak eyes at too great a light;
or fortifying of itself by inbred pride and obstinacy, it con-
cludes, that this preaching of the cross of forgiveness from
the love of God, by the blood of Christ, is plain folly, a thing

110 AN EXPOSITION

not for a wise man to take notice of, or to trouble himself
about; so it appeared to the wise Greeks of old; 1 Cor. i.
24. Hence when a soul is brought under the power of a real
conviction of sin, so as that it would desirously be freed
from the galling entanglements of it, it is then the hardest
thing in the world to persuade such a soul of this forgive-
ness. Any thing appears more rational unto it ; any self-
righteousness, in this world, any purgatory hereafter.

The greatest part of the world of convinced persons have
forsaken forgiveness on this account; masses, penances,
merits, have appeared more eligible. Yea, men who have
no other desire but to be forgiven, do choose to close with
any thing rather than forgiveness. If men do escape these
rocks, and resolve that nothing but pardon will relieve them,
yet it is impossible for them to receive it in the truth and
power of it, if not enabled by faith thereunto. I speak not
of men that take it up by hearsay, as a common report, but
of those souls who find themselves really concerned to look
after it ; when they know it is their sole concernment, all
their hope and relief; when they know that they must perish
everlastingly without it, and when it is declared unto them
in the words of truth and soberness, yet they cannot receive
it. What is the reason of it ; what staves off these hungry
creatures from their proper food? Why, they have nothing
to lead them into the mysterious depths of eternal love, of
the blood of Christ, and promises of the gospel. How may
we see poor deserted souls standing every day at the side of
this pool, and yet not once venture themselves into it all
their days.

2. It is too great for any thing else to discover. For-
giveness is a thing chosen out of God from all eternity,
to exalt and magnify the glory of his grace ; and it will be
made appear to all the world at the day of judgment to have
been a great thing. When the soul comes in any measure
to be made sensible of it, it finds it so great, so excellent,
and astonishable, that it sinks under the thoughts of it. It
hath dimensions, a length, breadth, depth, and height, that
no line of the rational soul can take or measure. There is
exceeding greatness in it; Eph. i. 19. That is a great work
which we have prescribed, Eph. iii. 19. even * to know the
love of Christ, that passeth knowledge.' Here I suppose.

UPON PSALM CXXX. Ill

reason will confess itself at a stand, and an issue ; to know-
that which passeth knowledge, is none of its work. It can-
not be known, saith reason ; and so ends the matter. But
this is faith's proper work ; even to know that which passeth
knowledge. To know that in its power, virtue, sweetness,
and efficacy, which cannot be thoroughly known in its na-
ture and excellency ; to have by believing all the ends of a
full comprehension of that which cannot be fully compre-
hended. Hence, Heb. xi. 1. it is said to be the viroaTaaig of
things not seen : their subsistence, though in themselves
absent, yet faith gives them a present subsistence in the
soul. So it knows things that pass knowledge, by mixing
itself with them, it draws out, and communicates their benefit
to the soul. From all which is evident, what in the third
place was proposed ; of faith's being only suited to be the
means of this discovery, so that I shall not need farther to
insist thereon.

Discovery of forgiveness in God a great supportment to sin-entangled souls.
Particular assurance attainable.

There yet remains a brief confirmation of the position at
first laid down, and thus cleared, before I come to the im-
provement of the words especially aimed at. I say, then,
this discovery of forgiveness in God, is a great supportment
for a sin-entangled soul, although it hath no special persua-
sion of its own particular interest therein. Somewhat is
supposed in this assertion, and somewhat affirmed.

First, It is supposed that there may be a gracious per-
suasion and assurance of faith, in a man, concerning his own
particular interest in forgiveness. A man may, many do, be-
lieve it for themselves ; so as not only to have the benefit of
it, but the comfort also. Generally all the saints mentioned
in Scripture had this assurance, unless it were in the case
of depths, distresses, and desertions, such as that in this
psalm. David expresseth his confidence of the love and
favour of God unto his own soul hundreds of times, Paul
doth the same for himself; Gal. ii. 20. ' Christ loved me and

112 AN EXPOSITION

gave himself for me ;' 2 Tim. iv. 8. ' There is laid up for me
a crown of righteousness, which God the righteous judge
shall give me at that day.' And that this boasting in the
Lord and his grace, was not an enclosure to himself, he
shews, Rom. viii. 38, 39.

Nothing can be more vain, than what is usually pleaded,
to remove this sheet anchor of the saint's consolation; namely,
that no man's particular name is in the promise. It is not
said to this or that man by name, that his sins are forgiven
him, but the matter is far otherwise. To think that it is
necessary, that the names whereby we are known among our-
selves, and are distinguished here one from another, should
be written in the promise, that we may believe in particular
every child of God is in the promise. And believing makes
it very legible to him. Yea, we find by experience that
there is no need of argumentation in this case. The soul by
a direct act of faith believes its own forgiveness, without
making inferences or gathering conclusions ; and may do
so, upon the proposition of it to be believed in the promise.
But I will not digress from my work in hand ; and therefore
shall only observe one or two things upon the supposition
laid down.

1. It is the duty of every believer, to labour after an as-
surance of a personal interest in forgiveness ; and to be dili-
gent in the cherishing and preservation of it when it is at-
tained. The apostle exhorts us all unto it, Heb. x. 22. ' Let
us draw near in full assurance of faith ;' that is, of our ac-
ceptance with God through forgiveness in the blood of Jesus.
This he plainly discourseth of. And this principle of our
faith and confidence, he would have us to hold fast unto the
end; chap. iii. 14. It is no small evil in believers not to
be pressing after perfection in believing and obedience,
Ofttimes some sinful indulgence to self, or the world, or
sloth is the cause of it. Hence few come up to gospel as-
surance. But yet most of our privileges, and upon the
matter, all our comforts depend on this one thing. A little
by the way, to encourage unto this duty, I shall desire you
to consider both whence this assurance is produced, and
what it doth produce ; what it is the fruit of, and what fruit
it bears.

1. It is in general the product of a more plentiful com-

UPON PSALM CXXX. 113

munication of the Spirit than ordinary, as to a sense and
participation of the choice fruits of the death of Christ, pro-
cured for those who are justified by their acceptance of the
atonement.

It flourisheth not without his sealing, witnessing, esta-
blishing, and shedding abroad, the love of God in our hearts.
See Rom. v. 2 — 5. And what believer ought not to long
for, and press after, the enjoyment of these things? Nay, to
read of these things in the gospel, not experiencing them in
our own hearts, and yet to sit down quietly on this side of
them, without continual pressing after them, is to despise
the blood of Christ, the Spirit of grace, and the whole work
of God's love. If there are no such things, the gospel is
not true ; if there are, if we press not after them, we are de-
spisers of the gospel. Surely he hath not the Spirit, who
would not have more of him, all of him that is promised by
Christ. These things are the hundred-fold that Christ hath
left us in the world, to counterpoise our sorrows, troubles,
and losses : and shall we be so foolish as to neglect our only
abiding riches and treasures ? In particular, as is the product
of an exercised, vigorous, active faith. That our faith should
be such, always, in every state and condition, I suppose it
our duty to endeavour. Not only our comforts, but our obe-
dience also depends upon it. The more faith that is true,
and of the right kind, the more obedience. For all our obe-
dience is the obedience of faith.

2. For its own fruit, and what it produceth, they are the
choicest actings of our souls towards God; as love, delight,
rejoicing in the Lord, peace, joy, and consolation in our-
selves, readiness to do or suffer, cheerfulness in so doing.
If they grow not from this root, yet their flourishing wholly
depends upon it. So that surely it is the duty of every
believer to break through all difficulties in pressing after
this particular assurance. The objections that persons raise
against themselves, in this case, may be afterward consi-
dered.

2. In ordinary dispensation of God towards us, and deal-
ings with us, it is mostly our own negligence and sloth that
we come short of this assurance. It is true, it depends in a
peculiar manner on the sovereignty of God. He is as ab-
solute in giving peace to believers, as in giving grace to sin-

VOL.XIV. 1

114 AN EXPOSITION

ners. This takes place, and may be proposed as a relief, in
times of trials and distress. He createth light, and causeth
darkness, as he pleaseth. But yet considering what pro-
mises are made unto us ; what encouragements are given
us, what love and tenderness there is in God to receive us,
I cannot but conclude, that ordinarily the cause of our
coming short of this assurance is where I have fixed it. And
this is the first thing that is supposed, in the foregoing as-
sertion.

Secondly, It is supposed, that there is, or may be, a saving
persuasion or discovery of forgiveness in God, where there
is no assurance of any particular interest therein ; or that
our own sins in particular are pardoned. This is that which
hath a promise of gracious acceptance with God, and is
therefore saving ; Isa. 1. 10. * Who is among you that feareth
the Lord, and obeyeth the voice of his servant, thatwalketh
in darkness and hath no light? let him trust in the name of
the Lord, and stay upon his God.' Here is the fear of the
Lord and obedience, with a blessed encouragement to rest
in God, and his all-sufficiency, yet no assurance, nor light,
but darkness, and that walked in, or continued in for a long
season. For he cannot walk in darkness, meet with no-
thing but darkness, without any beam or ray of light, as
the words signify, who is persuaded of the love of God in
the pardon of his sins. And yet the faith of such a one, and
his obedience springing from it, have this gracious promise
of acceptance with God. And innumerable testimonies to
this purpose might be produced, and instances in great
plenty. I shall only tender a little evidence unto it, in one
observation concerning the nature of faith, and one more,
about the proposal of the thing to be believed, or forgive-
ness. And,

1. Faith is called, and is a cleaving unto the Lord;
Deut. iv. 4. * Ye that did cleave,' or adhere 'unto the Lord ;'
that is, who did believe. Josh.xxiii. 8. 'Cleave,' or adhere
' unto the Lord your God.' The same word is used also in
the New Testament, Acts xi. 23. 'He exhorted them that
with purpose of heart they would cleave unto the Lord,' or
continue steadfast in believing. It is also often expressed
by trusting in the Lord, rolling our burden, or casting our
care upon him, by committing ourselves, or our ways unto

UPON PSALM CXXX. 115

him. Now all this goes no farther than the soul's resignation
of itself unto God to be dealt withal by him according to
the tenor of the covenant of grace, ratified in the blood of
Christ. This a soul cannot do without a discovery of forgive-
ness in God. But this a soul may do, without a special as-
surance of his own interest therein. This faith, that thus
adheres to God, that cleaves to him, will carry men to con-
clude, that it is their duty, and their wisdom, to give up the
disposal of their souls unto God, and to cleave and adhere
unto him as revealed in Christ, waiting the pleasure of his
will ; it enables them to make Christ their choice ; and will
carry men to heaven safely, though it may be at some sea-
sons not very comfortably.

2. The revelation and discovery of forgiveness that is
made in the gospel, evidenceth the same truth. The first
proposal of it, or concerning it, is not to any man, that his
sins are forgiven. No, but it is only that there is redemp-
tion and forgiveness of sins in Christ. So the apostle lays
it down. Acts xiii. 38, 39. ' Be it known unto you therefore,
men and brethren, that through this man is preached unto
you the forgiveness of sins : and by him all that believe are
justified from all things, from which they could not be jus-
tified by the law of Moses.' All this may be believed, with-
out a man's assurance of his own personal interest in the
things mentioned. Now where they are believed with the
faith the gospel requires, that faith is saving, and the root
of gospel acceptable obedience. The ransom, I say, the
atonement by Christ, the fulness of the redemption that is in
him, and so forgiveness in his blood for believers, from the
good will, grace, and love of the Father, is the first gospel-
discovery that a sinner in a saving manner closeth withal.
Particular assurance ariseth, or may arise, afterward, and
this also is supposed in the assertion.

Secondly, That which is affirmed in it is, that a discovery
of forgiveness in God, without any particular assurance of
personal interest therein, is a great supportment to a sin-
entangled soul. And let no man despise the day of this
small thing, small in the eyes of some, and those good men
also, as if it did not deserve the name of faith. Now, as hath
been made to appear, this discovery of forgiveness, is the
soul's persuasion, on gospel grounds, that however it be with

I 2

116

AX KXPOSITIOX

him, and whatever his state and condition be, or is like to
be, yet that God in his own nature is infinitely gracious^
and that he hath determined in a sovereign act of his will
from eternity, to be gracious to sinners ; and that he hath
made way for the administration of forgiveness by the blood
of his Son, according as he hath abundantly manifested, and
declared in the promises of the gospel. However it be with
me, yet thus it is with God ; there is forgiveness with him.
This is the first thing that a soul in its depths riseth up unto :
and it is a supportment for it ; enabling it unto all present
duties until consolation come from above.

Thus hath it been to, and with, the saints of old ; Hos.
xiv.S.'Asshur shall not save us; we will notride upon horses:
neither will we say any more to the work of our hands. Ye
are our gods : for in thee the fatherless findeth mercy.' A
solemn renunciation we have of all other helps, reliefs, or
assistances, civil or religious, that are not God's. Therein a
solemn resolution in their great distress of cleaving unto
God alone. Both which are great and blessed effects of
faith. What is the bottom and foundation of this blessed
resolution ? namely, that proposition, ' in thee the fatherless
findeth mercy ;' that is, there is forgiveness with thee, for
helpless sinners. This lifted up their hearts in their depths,
and supported them in waiting, unto the receiving of the
blessed promises, of mercy, pardon, grace, and holiness,
which ensue in the next verses. Until they came home unto
them in their efficacy and effects, they made a life on this,
' in thee the fatherless findeth mercy.'

The state and condition of things seem to lie yet lower
in that proposal we have, Joel ii. 13, 14. ' Rend your hearts,
and not your garments, and turn unto the Lord your God :
for he is gracious and merciful, slow to anger, and of great
kindness, and repenteth him of the evil. Who knoweth if he
will return and repent, and leave a blessing ?' That which
is proposed to the faith of those here spoken unto is, that
the Lord is gracious and merciful ; that there is forgiveness
in him. The duty they are provoked unto hereupon, is
gospel-repentance. The assent unto the proposition de-
manded, as to their own interest, amounts but unto this, 'Who
knows but that the Lord may return and leave a blessing V or
deal with us according to the manifestation he hath made of

UPON PSALM CXXX. 117

himself, that he is merciful and gracious. This is far enough
from any comfortable persuasion of a particular interest in
that grace, mercy, or pardon. But yet, saith the prophet,
come but thus far, and here is a firm foundation of dealing
with God about farther discoveries of himself, in a way of
grace and mercy. When a soul sees but so much in God,
as to conclude ; well, * Who knoweth but that he may return,
and have mercy upon me also?' it will support him and give
him an entrance into farther light.

The church in the Lamentations gives a sad account of her
state and condition in this matter. For she maketh that
hard conclusion against herself, chap. iii. 8. * My strength
and my hope is perished from the Lord.' ' And when I cry
and shout, he shuts out my prayer;' ver. 18. So far is she
from a comfortable persuasion of a particular interest in
mercy and acceptance ; that under her pressures, and in her
temptations, she is ready positively to determine on the other
side ; namely, that she is rejected and cast oif for ever.
What course then shall we take? Shall she give over wait-
ing on God, and say there is no hope? No, saith she, I will
not take that way ; for, ver. 26. ' It is good that a man should
both hope, and quietly wait for the salvation of God.' But
yet there seems small encouragement for her so to do, if
things be with her as was expressed. Things, indeed, saith
she, are very sad with me, ' My soul hath them still in re-
membrance, and is bowed down to me ;' ver. 20. but yet,
somewhat ' I recall to mind, and therefore have I hope ;'
ver. 21. ' It is of the Lord's mercy that we are not con-
sumed, because his compassion fails not.' There is mercy
and never-failing compassion in God ; so that though my
own present condition be full of darkness, and I see no de-
liverance, yet I purpose still to abide waiting on him. Who
knows what those infinite stores and treasures of mercy and
relief that are with him, may at length afford unto me? and
many instances of the like kind may be added.

We may observe by the way, how far this relief extends
itself; and what it enables the soul unto. As,

1. The soul is enabled thereby to resign itself unto the
disposal of sovereign grace, in self-abhorrency, and a renun-
ciation of all other ways of relief: Lam. iii. 29. 'He putteth
his mouth in the dust, if so be there may be hope.' W^hat

118 AN EXPOSITION'

God will, is his language. Here he lies at his disposal,
humble, broken, but abiding his pleasure. ' Though he slay
me,' saith Job, * yet I will trust in him ;' chap. xiii. 15. It is
all one, how he deals with me ; whatever be the event I will
abide cleaving unto him. I will not think of any other way of
extricating myself from my distress. I will neither fly like
Jonah, nor hide like Adam, nor take any other course for de-
liverance. Saith the soul, ' God is a God that hideth him-
self from me ;' Isa. xlv. 15. * I walk in darkness and have no
light;' chap. 1. 10. ' My flesh faileth, and my heart faileth;'
Psal. Ixxiii. 26. So that I am overwhelmed with trouble.
* Mine iniquities have taken such hold on me, that I cannot
look up ;' Psal. xl. 12. ' The Lord hath forsaken me, and my
God hath forgotten me ;' every day am 1 in dread and terror,
and am ready utterly to faint, and no relief can I obtain.
What then shall I do? Shall I ' curse God and die?' or cry
' This evil is of the Lord, why should I wait for him any
longer?' Shall I take the course of the world, and seeing it
will be no better, be wholly regardless of my latter end? No ;
I know whatever my lot and portion be, that there is for-
giveness with God. This and that poor man trusted in him,
they cried unto him, and were delivered. So did David in
his greatest distress, he encouraged his heart in the Lord
his God ; 2 Sam. xv. 25, 26. It is good for me to cast my-
self into his arms ; it may be he will frown ; it may be he is
wroth still ; but all is one, this way I will go ; as it seems
good unto him to deal with me, so let it be. And un-
speakable are the advantages which a soul obtains by this
self-resignation, which the faith treated of> will infallibly
produce.

2. It extends itself unto a resolution of waitino- in the
condition wherein the soul is. This the church comes unto.
Lam. iii. 26. * It is good that a man should both hope, and
quietly wait for the salvation of the Lord.' I will not give
over my expectation, I will not make haste, nor limit God ;
but I will lie at his feet, until his own appointed time of
mercy shall come. Expectation and quietness make up
waiting. These the soul attains unto with this supportment.
It looks upwards, * as a servant that looks to the hands of
his master,' still fixed on God to see what he will do, to hear
what he will speak concerning him ; missing no season, no

UPON PSALM CXXX. 119

opportunity wherein any discovery of the will of God may
be made to him. And this he doth in quietness, without
repining or murmuring, turning all his complaints against
himself and his own vileness, that hath cut him short from
a participation of that fulness of love and grace which is with
God. That this effect also attends this faith will fully ap-
pear in the close of the psalm.

3. It supports unto waiting in the use of all means for the
attainment of a sense of forgiveness, and so hath its eifect in
the whole course of our obedience. ' There is forgiveness
with thee, that thou mayest be feared.' To fear the Lord,
is an expression comprehensive of his whole worship ; and
all our duty. This I am encouraged, saith the psalmist, unto
in mjr depths ; because there is forgiveness with thee. I will
abide in all duties, in all the ways of thy worship, wherein
thou mayest be found. And however it be for awhile, the
latter end of that soul who thus abideth with God, will be
peace. Let us then nextly see by what ways and means it
yields this supportment.

1. It begets a liking of God in the soul; and conse-
quently some love unto him. The soul apprehends God as
one infinitely to be desired and delighted in by those who
have a share in forgiveness. It cannot but consider him as
good and gracious, however its own estate be hazardous.
Psal. Ixxiii. 1, 2. Yet ' God is good to Israel, to such as are
of a clean heart. As for me, my feet were almost gone ; my
steps had well nigh slipped.' However the state stands with
me, yet I know that God is good, good to Israel ; and there-
with shall I support myself. When once this ground is got
upon the soul, that it considers God in Christ as one to be
delighted in, and loved, great and blessed effects will ensue.

1. Self-abhorrency and condemnation, with resignation of all
to God, and permanency therein, do certainly attend it.

2. Still somewhat or other in God will be brought to mind
to relieve it under faintings, some new springs of hope will
be every day opened. 3. And the soul will be insensibly
wrought upon to delight itself in dealing with God. Though
in its own particular, it meets with frowning, chidings, and
repulses, yet this still relieves him, that God is so as hath
been declared ; so that he says, however it be, yet God is
good ; and it is good for me to wait upon him. Without thiii

120 AN EXPOSITION

discovery the soul likes not God, and whatever it doth with
respect unto him, it is because it dares do no otherwise, be-
ing over-awed with his terror and greatness. And such
obedience God may have from devils.

2. It removes sundry overwhelming diflBculties, that lie
in the soul's way before it close with this discovery of for-
giveness. As,

1. It takes away all those hinderances that were formerly
insisted on, from the greatness, holiness, and severity of
God, the inexorableness and strictness of the law, and the
natural actings of conscience, rising up against all hopes of
forgiveness. All these are by this faith removed, and taken
out of the way. Where this faith is, it discovers not only
forgiveness, as hath been shewed, but also the true nature
of gospel forgiveness. It reveals it as flowing from the gra-
cious heart of the Father, through the blood of the Son.
Now this propitiation in the blood of the Son, removeth all
these difiiculties, even antecedently unto our special sense
of an interest therein. It shews how all the properties of
God may be exalted, and the law fulfilled, and yet forgive-
ness given out to sinners. And herein lies no small advan-
tage unto a soul in its approaches unto God. All those
dreadful apprehensions ^f God, which were wont to beset
him in the first thoughts of coming to him, are now taken
out of the way; so that he can quietly apply himself unto
his own particular concernments before him.

2. In particular it removes the overwhelming considera-
tion of the unspeakable greatness of sin ; this presseth the
soul to death when once the heart is possessed with it.
Were not their sins so great, such as no heart can imagine,
or tongue declare, it might possibly be well with them, say
distressed sinners. They are not so troubled that they are
sinners, as that they are great sinners ; not that these and
those sins they are guilty of, but that they are great sins, at-
tended with fearful aggravations. Otherwise they could deal
well enough with them. Now though this discovery free men
not from the entanglement of their sins as theirs; yet it doth
from the whole entanglement of their sins, as great and many.
This consideration may be abstracted. The soul sees enough
in God to forgive great sins, though it doth not as yet, to for-
give his sins. That great sins shall be pardoned, this dis-

UPON PSALM CXXX. 121

covery puts out of question. Whether his sins shall be par-
doned, is now all the inquiry. Whatever any faith can do,
that this faith will do, unless it be the making of particular
application of the things believed unto itself. The soul then
can no longer justly be troubled about the greatness of sin;
the infiniteness of forgiveness that he sees in God will relieve
him against it. All that remains is, that it is his own sin,
about which he hath to deal ; whereof afterward. These, and
the like difficulties are removed by it.

3. It gives some life in, and encouragement unto, duty.
And that, first, unto duty as duty, eyeing God by faith
in such a fulness of grace, the soul cannot but be en-
couraged to meet him in every way of duty, and to lay hold
upon him thereby. Every way leading to him, as leading to
him, must be well liked and approved of; and, secondly, to
all duties ; and herein lies no small advantage. God is of-
tentimes found in duties, but in what, or of what kind, he
will be found of any one in particular, is uncertain. This
faith puts the soul on all: so it did the spouse in the parallel
to that in hand ; Cant. iii. 2 — 4. Now what supportment
may be hence obtained, is easily apprehended ; supportment
not from them, or by them, but in them, as the means of in-
tercourse between God and the soul.

From these effects of this discovery of forgiveness in
God, three things will ensue, which are sufficient to maintain
the spiritual life of the soul,

1. A resolution to abide with God, and to commit all
unto him. This the word, as was observed, teaches us;
' There is forgiveness with thee, and therefore thou shalt be
feared.' Because this I found, this I am persuaded of,
therefore I will abide with him in the way of his fear and
worship. This our Saviour calls unto, John xv. 4. ' Abide
in me;' except you do so, ' ye can bear no fruit.' So the
Lord, representing his taking of the church unto himself,
under the type of the prophet's taking an adulteress in vision,
doth it on these terms, Hos. iii. 3. * Thou shalt abide for me
many days ; thou shalt not play the harlot, and thou shalt
not be for another man : so will I also be for thee.' Now
this abiding with God, intimates two things: 1. Oppositions,
solicitations, and temptations unto the contrary. 2. For-

122 AN EXPOSITION

bearing to make any other choice, as unto that end for which
we abide with God.

1. It argues oppositions. To abide, to be stable, and
permanent, is to be so, against oppositions. Many discou-
ragements are ready to rise up in the soul against it. In
fears especially that it shall not hold out, that it shall be
rejected at last, that all is nought and hypocritical with it;
that it shall not be forgiven, that God indeed regards it not,
and therefore it may well enough give over its hopes, which
seems often as the giving up of the ghost, will assault it.
Again, oppositions arise from corruptions and temptations
unto sin, contrary to the life of faith. And these often pro-
ceed to a high degree of prevalency, so that the guilt con-
tracted upon them is ready to cast the soul quite out of all
expectation of mercy. 1 shall one day perish, by these
means, saith the soul, if I am not already lost.

But now where faith hath made this discovery of forgive-
ness, the soul will abide with God against all these discou-
ragements and oppositions. It will not leave him, it will not
give over waiting for him. So David expresseth the matter
in the instance of himself, Psal.lxxiii.2. ' But as for me, my
feet were almost gone, my steps had well nigh slipped ;' and
ver. 13. ' Verily I have cleansed my heart in vain ;' but yet
after all his conflicts, this at last he comes unto, ver. 26.
Though 'my flesh and my heart faileth,' yet, ver. 28. ' It is
good for me to draw near unto God.' I will yet abide with
God, I will not let go his fear, nor my profession. Although
I walk weakly, lamely, unevenly, yet I will still follow after
him. As it was with the disciples, when many upon a strong
temptation went back from Christ, and walked no more with
him ; ' Jesus said unto them, Will ye go away also V to which
Peter replies, in the name of the rest of them, * Lord, to whom
shall we go? thou hast the words of eternal life;' John vi.
66 — 68. It is thus and thus with me, saith the soul, I am
tossed and afflicted, and not comforted; little life, little
strength, real guilt, many sins, and much disconsolation.
What then, saith God by his word, ' Wilt thou go away
also?' No, saith the soul, there is forgiveness with thee, thou
hast the words of eternal life, and therefore I will abide
with thee.

UPON PSALM CXXX. 123

2. This abiding with God argues a forbearance of any-
other choice. Whilst the soul is in this condition, having
not attained any evidences of its own special interest in for-
giveness ; many lovers will be soliciting of it to play the
harlot by taking them into its embraces. Both self-righte-
ousness and sin will be very importunate in this matter. The
former tenders itself as exceeding useful to give the soul
some help, assistance, and supportment in its condition.
Samuel doth not come, saith Saul, and the Philistines invade
me, I will venture and offer sacrifice myself contrary to the
law. The promise doth not come to the soul for its parti-
cular relief, it hath no evidence as to an especial interest in
forgiveness : temptation invades the mind ; try thyself, says
it, to take relief in somewhat of thine own providing. And
this is to play the harlot from God. To this purpose self-
righteousness variously disguises itself, like the wife of Je-
roboam when she went to the prophet. Sometimes it ap-
pears as duty, sometimes as signs and tokens ; but its end
is to get somewhat of the faith and trust of the soul to be
fixed upon it. But when the soul hath indeed a discovery
of forgiveness, it will not give ear to these solicitations. No,
saith it, I see such a beauty, such an excellency, such a
desirableness and suitableness unto my wants and condi-
tion, in that forgiveness that is with God, that I am re-
solved to abide in the gospel desire and expectation of it,
all the days of my life ; 'here my choice is fixed ; and I will
not alter. And this resolution gives glory to the grace of
God. When the soul, without an evidence of an interest in
it, yet prefers it above that which with many reasonings and
pretences offers itself as a present relief unto it, hereby is
God glorified, and Christ exalted, and the spiritual life of
the soul secured.

2. This discovery of forgiveness in God, with the effects
of it before-mentioned, will produce a resolution of waiting
on God for peace and consolation, in his own time and way.
' He that believeth will not make haste;' Isa. xxviii. 16. Not
make haste, to what? not to the enjoyment of the thing-
believed. Haste argues precipitation and impatience ; this
the soul that hath this discovery is freed from, resolving to
wait the time of God's appointment, for peace and consola-
tion. God speaking of his accomplishment of his promises.

124

AN EXPOSITION

says, ' I the Lord will hasten it;' Isa. Ix. 22. Well, then, if
God will hasten it, may not we hasten to it? Nay, saith he,
I will hasten it, but in its time. All oppositions and impe-
diments considered it shall be hastened, but in its time, its
due time, its appointed time. And this the soul is to wait
for, and so it will.

As when Jacob had seen the beauty of Rachel and loved
her, he was contented to wait seven years for the enjoy-
ment of her to be his wife; and thought no time long, no
toil too hard that he might obtain her; so the soul having
discovered the beauty and excellency of forgiveness, as it is
with God, as it is in his gracious heart, in his eternal pur-
pose, in the blood of Christ, in the promise of the gospel, is
resolved to wait quietly and patiently for the time wherein
God will clear up unto it its own personal interest therein;
even one experimental embracement of it, even at the hour
of death, doth well deserve the waiting, and obedience of
the whole course of a man's life.

And this the psalmist manifests to have been the effect
produced in his heart and spirit ; for upon this discovery of
forgiveness in God, he resolved both to wait upon him him-
self, and encourageth others so to do.

3. This prepares the soul, for the receiving of that con-
solation and deliverance out of its pressures, by an evidence
of a special interest in forgiveness, which it waiteth for.

1. For this makes men to hearken after it ; it makes the
soul like the merchant who hath great riches, all his wealth
in a far country, which he is endeavouring to bring home
safe unto him. If they come he is well provided for ; if
they miscarry he is lost and undone. This makes him heark-
en after tidings that they are safe there ; and, as Solomon
says, 'Good news,' in this case, ' from a far country, is as cold
water to a thirsty soul ;' Prov. xxv. 25. full of refreshment.
Though he cannot look upon them as his own yet absolutely,
because he hath them not in possession, he is glad they are
safe there. So is it with the soul ; these riches that it so
values are as to its apprehensions in a far country : so is the
promise, that ' he shall behold the land that is very far off;'
Isa. xxxiii. 17. He is glad to hear news that they are safe;
to hear forgiveness preached, and the promises insisted on,
though he cannot as yet look upon thera as his own.

UPON PSALM CXXX. 125

The merchant rests not here, but he hearkeneth with
much sohcitousness after the things that should bring home
his riches, especially if they have in them his all. Hence
such ships are called ships of desire, Job ix. 26. Such a
man greatly desires the speeding of them to their port. He
considers the wind and the weather, all the occasions, and
inconveniences, and danger of the way ; and blame him not;
his all is at stake. The soul doth so in like manner ; it heark-
eneth after all the ways and means whereby this forgiveness
may be particularly brought home unto it ; is afraid of sin,
and of temptation, glad to find a fresh gale of the spirit of
grace, hoping that it may bring in his return from the land
of promise. This prepares the heart for a spiritual sense of
it, when it is revealed.

2. It so prepares the soul, by giving it a due valua-
tion of the grace and mercy desired. The merchantman
in the gospel was not prepared to enjoy the pearl himself,
until it was discovered to him to be of great price; then he
knew how to purchase it, procure it, and keep it. The soul
having by this acting of faith upon the discovery of forgive-
ness insisted on, come to find that the pearl hid in the field
is indeed precious, is both stirred up to seek after possession
of it, and to give it its due. Saith such a soul. How ex-
cellent, how precious is this forgiveness that is with God !
Blessed, yea, ever blessed are they who are made partakers
of it! What a life of joy, rest, peace, and consolation do
they lead ! Had I but their evidence of an interest in it,
and the spiritual consolation thatensuesthereon, how would
I despise the world, and all the temptations of Satan, and
rejoice in the Lord in every condition ! And this apprehen-
sion of grace, also exceedingly prepares and fits the soul
for a receiving of a blessed sense of it, so as that God may
have glory thereby.

3. It fits the soul, by giving a right understanding of it ;
of its nature, its causes, and effects. At the first, the soul
goes no farther, but to look after impunity, or freedom from
punishment, any way. 'What shall I do to be saved?' is
the utmost it aims at. 'Who shall deliver me; how shall I
escape?' And it would be contented to escape anyway;
by the law, or the gospel, all is one, so it may escape. But
upon this discovery of forgiveness treated of, which is made

126 AN EXPOSITION

by faith of adherence unto God, a man plainly sees the na-
ture of it, and that it is so excellent that it is to be desired
for its own sake. Indeed when a soul is brought under
trouble for sin, it knows not well what it would have. It
hath an uneasiness, or disquietment that it would be freed
from ; a dread of some evil condition that it would avoid.
But now the soul can tell what it desires, what it aims at,
as well as what it would be freed from. It would have an
interest in eternal love, have the gracious kindness of the
heart of God turned towards itself; a sense of the everlast-
ing purpose of his will shed abroad in his heart; have an
especial interest in the precious blood of the Son of God,
whereby atonement is made for him, and that all these things
be testified unto his conscience in a word of promise mixed
with faith. These things he came for, this way alone he
would be saved and no other. It sees such a glory of wis-
dom, love, and grace in forgiveness, such an exaltation of
the love of Christ in all his offices, in all his undertaking,
especially in his death, sacrifice, and blood-shedding, where-
by he procured or made reconciliation for us, that it exceed-
ingly longs after the participation of them.

All these things in their several degrees, will this disco-
very of forgiveness in God, without an evidence of an espe-
cial interest therein, produce. And these will assuredly
maintain the spiritual life of the soul, and keep it up unto
such an obedience as shall be accepted of God in Christ.
Darkness, sorrow, storms, they in whom it is may meet
withal, but their internal condition is secured in the cove-
nant of God ; their souls are bound up in the bundle of life.

From what hath been spoken, we may make some infer-
ences in our passage concerning the true notion of believ-
ing. For,

1. These effects ascribed to this faith of forgiveness in
God, and always produced by it,make it evident that the most
of them who pretend unto it, who pretend to believe that
there is forgiveness with God, do indeed believe no such thing.
Although I shall on set purpose afterward evince this, yet I
cannot here utterly pass it by. I shall then only demand of
them who are so forward in the profession of this faith, that
they think italmost impossible that any one should not believe
it ; what effects it hath produced in them, and whether they

UPON PSALM CXXX. 127

have been by it enabled to the performance of the duties be-
fore-mentioned ? I fear with many, things on the account of
their pretended faith are quite otherwise. They love sin the
more for it, and God never the better ; supposing that a few
barren words will issue the controversy about their sins,
they become insensibly to have slight thoughts of sin, and
of God also. This persuasion is not of him that calls us.
Poor souls, your faith is the devil's greatest engine for your
ruin ; the highest contempt of God, and Christ, and forgive-
ness also, that you can be guilty of; a means to let you down
quietly into hell ; the Pharisees' Moses, trusted in, and will
condemn you. As none is saved but by faith, so you, if it
were not for your faith (as you call it), might possibly be
saved. If a man's gold prove counterfeit, his jewels painted
glass, his silver lead or dross, he will not only be found poor
when he comes to be tried, and want the benefit of riches,
but have withal a fearful aggravation of his poverty by his
disappointment and surprisal. If a man's faith, which should
be more precious than gold, be found rotten and corrupt,
if his light be darkness, how vile is that faith, how great is
that darkness ? Such, it is evident, will the faith of too many
be found in this business.

2. The work we are carrying on, is the rising of a sin-
entangled soul out of its depths ; and this we have spoken
unto, is that which must give him his first relief. Com-
monly when souls are in distress, that which they look after
is consolation. What is it that they intend thereby? That
they may have assurance that their sins are forgiven them,
and so be freed from their present perplexities. What is the
issue? Some of them continue complaining all their days,
and never come to rest or peace ; so far do they fall short
of consolation and joy. And some are utterly discouraged
from attempting any progress in the ways of God. What is
the reason hereof? Is it not, that they would fain be finish-
ing their building, when they have not laid the foundation?
They have not yet made thorough work in believing forgive-
ness with God, and they would immediately be at assurance
in themselves. Now God delights not in such a frame of
spirit. For,

1. It is selfish. The great design of faith is to ' give glory
unto God ;' Rom. iv. 20. The end of God's giving out for-

128 AN EXPOSITION

giveness, is the praise of' his glorious grace ;' Eph. i. 6. But
let a soul in this frame have peace in itself, it is very little
solicitous about giving glory unto God. He cries like Ra-
chel, ' Give me children or 1 die ;' give me peace, or I pe-
rish. That God may be honoured, and the forgiveness he
seeks after be rendered glorious, it is cared for in the se-
cond place, if at all. This selfish earnestness, at first to be
thrusting our hand in the side of Christ, is that which he
will pardon in many, but accepts in none.

2. It is impatient. Men do thus deport themselves, be-
cause they will not wait. They do not care for standing
afar off for any season with the publican. They love not to
submit their souls to lie at the foot of God, to give him the
glory of his goodness, mercy, wisdom, and love, in the dis-
posal of them, and their concernments. This waiting com-
priseth the universal subjection of the soul unto God, with
a resolved judgment that it is meet and right that we, and
all we desire and aim at, should be at his sovereign disposal.
This gives glory to God ; a duty which the impatience of
these poor souls will not admit them to the performance of;
and both these arise,

3. From weakness. It is weak ; it is weakness in any
condition that makes men restless and weary. The state of
adherence is as safe a condition, as the state of assurance;
only it hath more combats and wrestling attending it. It is
not then fear of the event, but weakness and weariness of
the combat that makes men anxiously solicitous about a
deliverance from that state, before they are well entered
into it.

Let then the sin-entangled soul remember always, this
way, method, and order of the gospel, that we have under
consideration. First, exercise faith on forgiveness in God,
and when the soul is fixed therein, it will have a ground and
foundation whereon it may stand securely, in making appli-
cation of it unto itself. Drive this principle in the first
place unto a stable issue upon gospel evidences; an-
swer the objections that lie against it, and then you may
proceed. In believing, the soul makes a conquest upon Sa-
tan's territories. Do then as they do, who are entering on
an enemy's country; secure the passages, fortify the strong
holds as you go on, that you be not cut off in your progress.

UPON PSALM CXXX. 129

Be not as a ship at sea which passeth on, and is no more
possessed or master of the water it hath gone through, than
of that whereunto it is not yet arrived. But so it is with a
soul, that fixeth not on these foundation principles ; he
presseth forwards and tlie ground crumbles away under his
feet, and so he wilders away all his days in uncertainties.
Would men but lay this principle well in their souls, and se-
cure it against assaults, they might proceed, though not
with so much speed as some do, yet with more safety. Some
pretend at once to fall into full assurance, I wish it prove
not a broad presumption in the most. It is to no purpose
for him to strive to fly, who cannot yet go ; to labour to
come to assurance in himself who never well believed for-
giveness in God. Now that we may be enabled to fix this
persuasion against all opposition, that which in the next
place 1 shall do, is to give out such unquestionable evi-
dences of this gospel truth, as the soul may safely build and
rest upon : and these contain the confirmation of the prin-
cipal proposition before laid down.

Evidences of forgiveness in God. JSo inhred yiotions of any free acts of
God's will. Forgiveness not revealed by the works of nature, nor the law.

First, The things that are spoken, or to be known of God are
of two sorts: 1. Natural and necessary; such as are his
essential properties, or the attributes of his nature, his good-
ness, holiness, righteousness, omnipotency, eternity, and the
like. These are called, to yvtoarov rod Oeov, Rom. i. 19. ' That
which may be known of God.' And there are two ways, as
the apostle there declares, whereby that which he there in-
timates of God may be known, 1. By the inbred light of
nature ; (f)avtpbv lariv ev avrotg, ver. 19. * It is manifest in
themselves ;' in their own hearts ; they are taught it by the
common conceptions and presumptions which they have of
God by the light of nature. From hence do all mankind
know concerning God, that he is, that he is eternal, infinitely
powerful, good, righteous, holy, omnipotent. There needs
no special revelation of these things that men may know
them. That indeed they may be known savingly, there is;

VOL. XIV. K

130 AN EXPOSITIOX

and therefore they that know these things by nature, do also
believe them on revelation. Heb. xi. 6. ' He that cometh
unto God, must believe that he is, and that he is a rewarder.'
Though men know God by the light of nature, yet they
cannot come to God by that knowledge.

2. These essential properties of the nature of God are re-
vealed by his works. So the apostle in the same place,
ver. 20. 'The invisible things of God from the creation of
the world, are clearly seen, being understood by the things
that are made, even his eternal power and Godhead.' See
also Psalm xix. 1 — 3. And this is the first sort of things
that may be known of God.

2. There are the free acts of his will and power ; or his
free eternal purposes, with the temporal dispensations that
flow from them. Now of this sort, is the forgiveness that
we are inquiring after; it is not a property of the nature of
God, but an act of his will, and a work of his grace. Al-
though it hath its rise and spring in the infinite goodness
of his nature, yet it proceeds from him, and is not exercised
but by an absolute free and sovereign act of his will.
Now there is nothing of God, or with him of this sort,
that can be any ways known, but only by especial revela-
tion. For,

1. There is no inbred notion of the acts of God's will in
the heart of man, which is the first way whereby we come to
the knowledge of any thing of God. Forgiveness is not re-
vealed by the light of nature. Flesh and blood, which na-
ture is, declares it not ; by that means, ' no man hath seen
God at any time ;' John i. 8. that is, as a God of mercy and
pardon, as the Son reveals him. Adam had an intimate ac-
quaintance, according to the limited capacity of a creature,
with the properties and excellencies of the nature of God.
It was implanted in his heart, as indispensably necessary
unto that natural worship, which by the law of his creation
he was to perform. But when he had sinned, it is evident
that he had not the least apprehension that there was for-
giveness with God. Such a thought would have laid a
foundation of some farther treaty with God about his con-
dition. But he had no other design but of flying and hiding
himself; Gen. iii. 10. so declaring that he was utterly igno-
rant of any such thing as pardoning mercy. Such, and no

UPON PSALM CXXX. 131

Other, are all the first, or purely natural conceptions of sin-
ners; namely, that it is St/caiWjua tow Oeov, "the judgment of
God ;' Rom. i. 32. that sin is to be punished with death. It
is true, these conceptions in many are stifled by rumours,
reports, traditions, that it may be otherwise; but all these
are far enough from that revelation of forgiveness, which we
are inquiring after,

2. The consideration of the works of God's creation will
not help a man to this knowledge ; that there is forgiveness
with God. The apostle tells us, Rom. i. 20. what it is of
God that his works reveal ; ' even his eternal power and God-
head,' or the essential properties of his nature ; but no more ;
not any of the purposes of his grace, not any of the free acts
of his will ; not pardon and forgiveness. Besides God made
all things in such an estate and condition, namely, of recti-
tude, integrity, and uprightness ; Eccles. vii. 29. that it
was impossible they should have any respect unto sin,
which is the corruption of all, or to the pardon of it, which
is their restitution, whereof they stood in no need. There
being no such thing in the world as a sin, nor any such
thing supposed to be, when all things were made of nothing,
how could any thing declare or reveal the forgiveness of it?

3. No works of God's providence can make this disco-
very. God hath indeed borne testimony to himself and his
goodness in all ages from the foundation of the world in the
works of his providence: so Acts xiv. 15 — 17. * We preach
unto you, that ye should turn from these vanities, unto the
living God, which made heaven and earth, and the sea, and
all things that are therein : who in times past, suffered all
nations to walk in their own ways. Nevertheless, he left nol
himself without witness, in that he did good, and gave us
rain from heaven and fruitful seasons, filling our hearts with
food and gladness.' Ouk a/mapTv^ov eavruv a^fjKc, ' He left not
himself without witness ;' that is, by the work of his provi-
dence there recounted, he thus far bare testimony to himself,
that he is, and is good, and doth good, and ruleth the world,
so that they were utterly inexcusable, who taking no notice
of these works of his, nor the fruits of his goodness, which
they lived upon, turned away after to. fiaTaia, ' vain things/
as the apostle there calls the idols of the Gentiles. But yeJ
these things did not discover pardon and forgiveness. For

k2

132 ^ AX KX POSIT ION'

still God suffered them to go on in their own ways, and
winked at their ig-norance. So ae:ain, Acts xvii. 23 — 27.
' Whom ye ignorantly worship, him declare I unto you.
God that made the world, and all things therein, seeing that
he is the Lord of heaven and earth, dwelleth not in temples
made with hands ; neither is worshipped witli men's hands,
as though he needed any thing; seeing he giveth unto all
life, and breath, and ail things ; and hath made of one blood
all nations of men, for to dwell on all the face of the earth'
(where by the way there is an allusion to that of Gen. xi. 8.
' the Lord scattered them abroad upon the face of the earth'),
'and hath determined the times before appointed, and the
bounds of their habitation, that they should seek the Lord,
if haply they might feel after him, and find him, though
he be not far from every one of us.' By arguments taken
from the works of God, both of creation and providence, the
apostle proves the being, and the properties of God. Yea, he
lets them know with whom he had to do, that God designed
by his works so far to reveal himself unto them, as the true
and living God, the maker and governor of all things, as
that they ought to have inquired more diligently after him,
and not to look on him alone as the unknown God, who
alone might be known : all their idols being vain and no-
thing. But of the discovery of pardon and forgiveness in
God by these ways and means, he speaks not ; yea, he plainly
shews that this was not done thereby. For the great call
to saving repentance, is by the revelation of forgiveness.
But now by these works of his providence, God called not
the Gentiles to saving repentance. No, saith he, he 'suf-
fered them to walk still in their own ways ;' chap. xiv. 1 6.
* and winked at the times of their ignorance ; but now,' that
is, by the word of the gospel, ' commandeth them to repent ;'
chap. xvii. 30.

Secondly, Whereas there had been one signal act of God's
providence about sin, when man first fell into the snares of it;
it was so far from the revealing forgiveness in God, that it
rather severely intimated the contrary. This was God's
dealing with sinning angels. The angels were the first sin-
ners; and God dealt first with them about sin. And what
was his dealing with them, the Holy Ghost tells us, 2 Pot.
ii. 4. ajyiXMv afxapTnaavrwv ouk t^ttcjaTo, ' he spared not the

UPON PSALM CXXX. 133

sinning angels.' He spared them not; it is the same word
which he useth where he speaks of laying all our iniquities
on Christ, he undergoing the punishment due unto them ;
Rom. viii. 32. ouk t(pd(TaTO, ' he spared him not;' that is, he
laid on him the full punishment that by the curse and sanc-
tion of the law was due unto sin. So he dealt with the
angels that sinned; 'he spared them not,' but inflicted on
them the punishment due unto sin, shutting them up under
chains of darkness for the judgment of the great day. Hi-
tlierto then God keeps all thoughts of forgiveness in his
own eternal bosom ; there is not so much as the least dawn-
ing of it upon the world. And this was at first no small
prejudice against any thoughts of forgiveness. The world
is made, sin enters by the most glorious part of the crea-
tion, whose recovery by pardon might seem to be more de-
sirable; but not the least appearance of it is discovered.
Thus it was ' hid in God from the foundation of the world ;'
Eph. iii. 9.

Thirdly, God gave unto man a law of 6l)edience immediately
upon his creation. Yea, for the main of it, he implanted it
in him, by and in his creation. This law it was supposed
that man might transgress. The very nature of a law pre-
scribed unto free agents, attended with threatenings and
promises of reward, requires that supposition. Now there
was not annexed unto this law, or revealed with it, the least
intimation of pardon to be obtained, if transgression should
ensue. Gen. ii. 17. we have this law, ' In the day thou eat-
est thou shalt surely die ;' dying thou shalt die : or bring
upon thyself assuredly the guilt of death temporal and eter-
nal. There God leaves the sinner under the power of that
commination. Of forgiveness or pardoning mercy there is
not the least intimation. To this very day, that law which
was then the whole rule of life and acceptance with God,
knows no such thing. Dying thou shalt die, O sinner,
is the precise and final voice of it. From these previous
considerations, added to what was forrxicrly spoken, some
things preparatory to the ensuing discourse may be in-
ferred. As,

1. That it is a great and rare thing to have forgiveness in
God discovered unto a sinful soul. A thing it is, that as
hath been shewed, conscience and law, with the inbred no-

134 AN EXPOSITION

tions that are in the heart of man about God's holiness and
vindictive justice do lie against. A matter whereof we have
no natural presumption ; whereof there is no common no-
tion in the mind of man. A thing which no consideration
of the works of God, either of creation or providence will
reveal, and which the great instance of God's dealing with
sinning angels renders deep, admirable, and mysterious.
Men who have common and slight thoughts of God, of
themselves, of sin, of obedience, of the judgment to come,
of eternity, that feed upon the ashes of rumours, reports,
hearsays, traditions, without looking into the reality of
things, may, and do take this to be an ordinary and acknow-
ledged truth, easy to be entertained, which upon the matter
no man disbelieves. But convinced sinners, who make a
trial of these things, as running into eternity, have other
thoughts of them. And as to that which it is pretended
every one believes, we have great cause to cry out, ' Lord,
who hath believed our report? to whom hath this arm of the
Lord been revealed V

2. That the discovery of forgiveness in God, being a
matter of so great difficulty, is a thing precious and excel-
lent, as being the foundation of all our communion with God
here, and of all undeceiving expectation of our enjoyment
of him hereafter. It is a pure gospel truth that hath neither
shadow, footstep, nor intimation elsewhere ; the whole crea-
tion hath not the least obscure impression of it left thereon.
So that,

3. It is undoubtedly greatly incumbent on us to inquire
diligently, as the prophets did of old, into this salvation ; to
consider what sure evidences faith hath of it, such as will
not, as cannot fail us. To be slight and common in this
matter, to take it up at random, is an argument of an un-
sound, rotten heart. He that is not serious in his inquiry
into the revelation of this matter, is serious in nothing
wherein God or his soul is concerned. The Holy Ghost
knows what our frame of heart is, and how slow we are to
receive this blessed truth in a gracious saving manner.
Therefore doth he confirm it unto us with such weighty con-
siderations, as Heb. vi. 17, 18. 'God, willing more abun-
dantly to shew unto the heirs of promise the immutability
of his counsel, confirmed it by an oath ; that by two immu-

UPON PSALM CXXX. 135

table things, in which it was impossible for God to lie, we
might have strong consolation.' It is of forgiveness of sin
that the apostle treats, as hath been made evident by the
description of it before given. Now to give evidence here-
unto, and to beget a belief of it in us, he first engages a pro-
perty of God's nature in that business. He with whom we

deal, is a\pevdrig as Tit. i. 2. The God that cannot lie,

that cannot deceive, or be deceived. It is impossible it
should be so with him. Now as this extends itself in ge-
neral, to all the words and works of God, so there is pecu-
liarly in this whereof he treats to a/uLara^sTov rijc jSouXf/c,
an especial 'immutability of his counsel.' Men may think
that although there be words spoken about forgiveness, yet
it is possible it may be otherwise. No, saith the apostle, it
is spoken by God, and it is impossible he should lie. Yea,
but upon the manifold provocations of sinners, he may change
his mind and thoughts therein. No, saith the apostle, there
is a peculiar immutability in his counsel concerning the ex-
ecution of this thing, there can be no change in it. But how
doth this appear that indeed this is the counsel of his will ?
Why, saith he, he hath declared it by his word; and that
given in a way of promise ; which, as in its own nature it is
suited to raise an expectation in him or them to whom it is
made or given, so it requires exact faithfulness in the dis-
charge and performance of it, which God on his part will as-
suredly answer. But neither is this all ; but that no place
might be left for any cavilling objection in this matter,
efxi(TiTBV(Tev opKt^, 'he interposed himself by an oath.' Thus we
have this truth deduced from the veracity of God's nature,
one of his essential excellencies, established in the immu-
table purpose of his will, brought forth by a word of pro-
mise, and confirmed by God's interposing himself against
all occasions of exception (so to put an end unto all strife
about it) by an oath, swearing by himself that so it should
be. I have mentioned this only to shew what weight the
Holy Ghost lays upon the delivery of this great truth, and
thence how deeply it concerns us to inquire diligently into
it, and after the grounds and evidences which may be ten-
dered of it, which among others are these that follow.

136 AN EXPOSITION

Discovery of forgiveness in the first promise. The evidence of the truth
that lies therein. A7id by the institution of sacrifices. Their use and
end. Also by the prescription of repentance unto sinners.

The first discovery of forgiveness in God (and which I place
as the first evidence of it), vv^as made in his dealing with
our first parents after their shameful sin and fall. Now to
make it appear, that this is an evidence that carries along
with it a great conviction, and is such as faith may securely
rest upon and close withal, the ensuing observations are to
be considered.

The first sin in the world, was on many accounts the
greatest sin that ever was in the world. It was the sin, as
it were, of human nature, wherein there was a conspiracy of
all individuals; ' omnes eramus unus ille homo;' in that
one man, or that one sin, 'we all sinned;' Rom. v. 12. It
left not God one subject as to moral obedience on the earth,
nor the least ground for any such to be unto eternity. When
the angels sinned, the whole race or kind did not prevaricate.
Thousand thousands of them, and ten thousand times ten
thousands continued in their obedience ; Dan. vii. 10. But
here, all and every individual of mankind (he only excepted
which was not then in Adam) were embarked in the same
crime and guilt. Besides it disturbed the government of
God in and over the whole creation. God had made all
things in number, weight, and measure, in order and beauty:
pronouncing himself concerning his whole work that it was
IND DIED exceeding beautiful and good ; Gen. i. 31. Much
of this beauty lay in the subordination of one thing to an-
other, and of all to himself by the mediation and interpo-
sition of man, through whose praises and obedience the rest
of the creation being made subject unto him, was to return
their tribute of honour and glory unto God. But all this
order was destroyed by this sin ; and the very ' creation
made subject to vanity ;' Rom. viii. 20. On which, and the
like accounts, it might be easily made to appear that it was
the Pieatest sin that ever was in the world.

2. Man who had sinned, subscjibed in his heart and con-
science unto the righteous sentence of the law. He knew

UPON PSALM CXXX. 137

what he had deserved, and looked for nothing but the im-
mediate execution of the sentence of death upon him. Hence
he meditates not a defence, expects no pardon, stays not for
a trial, but flies and hides, and attempts an escape ; Gen.
iii. 10. '1 was afraid,' saith he, 'and hid myself;' than
which never were there words of greater horror in the world,
nor shall be until the day of judgment. Poor creature, he
was full of expectation of the vengeance due for a broken
covenant.

3. God hath newly declared in the sinning angels what
his justice required, and how he could deal with sinning
man without the least impeachment of his government, ho-
liness, or goodness. See 2 Pet. ii. 4.

4. There was nothing without God himself that should
move him in the least, so much as to suspend the execution
of his wrath for one moment ; he had not done so with the
angels. All things lay now under wrath, curse, confusion,
and disorder ; nothing was left good, lovely, or desirable, in
his eye. As in the first creation, that which was first
brought forth from nothing was liiQl "inn ' without form and
void,' empty of all order and beauty ; nothing was in it to
induce or move God to bring forth all things in the glory
that ensued, but the whole design of it, proceeded from his
own infinite goodness and wisdom ; so was it now again.
There was an emptiness and vanity brought by sin upon the
whole creation. Nothing remained that might be a motive
unto a merciful restoration, but all is again devolved on his
sovereignty. All things being in this state and condition
wherein all doors stood open to the glory of God's justice
in the punishing of sin, nothing remaining without him to
hold his hand in the least ; the whole creation, and espe-
cially the sinner himself lying trembling in expectation of a
dreadful doom ; what now cometh forth from him ? the bles-
sed word which we have. Gen. iii. 15. * The seed of the wo-
man shall break the serpent's head.' It is full well known
that the whole mystery of forgiveness is wrapt up in this
one word of promise. And the great way of its coming
forth from God by the blood of the Messiah, whose heel
was to be bruised, is also intimated. And this was the first
discovery that ever was made, of forgiveness in God. By
a word of pure revelation it was made, and so faith must

138 AN EXPOSITION

take it up and receive it. Now this revelation of forgiveness
with God in this one promise, was the bottom of all that
worship that was yielded unto him by sinners for many
ages. For we have shewed before, that without this no sin-
ner can have the least encouragement to approach unto
him ; and this will continue to the end of the world, as a
notable evidence of the truth in hand, a firm foundation for
faith to rest and build upon. Let a sinner seriously consi-
der the state of things as they were then in the world laid
down before, and then view God coming forth with a word
of pardon and forgiveness, merely from his own love, and
those counsels of peace that were between the Father and
the Son, and he cannot but conclude, under his greatest
difficulties, that yet 'there is forgiveness with God that he
may be feared.' Let now the law. and conscience, let sin
and Satan stand forth and except against his evidence ;
enough may be spoken from it whatever the particular case
be, about which the soul hath a contest with them, to put
them all to silence.

Secondly, God revealed this sacred truth by his institution
of sacrifices. Sacrifices by blood, do all of them respect
atonement, expiation, and consequently forgiveness. It is
true indeed, they could not themselves take away sin, nor
make them perfect who came unto God by them; Heb. x. 1.
but yet they undeniably evince the taking away of sin, or
the forgiveness of it, by what they did denote and typify. I
shall, therefore, look back into their rise and intendment.

1. The original and first spring of sacrifices is not in the
Scripture expressly mentioned ; only the practice of the saints
is recorded. But it is certain, from infallible Scripture evi-
dences, that they were of God's immediate institution and
appointment. God never allowed that the will or wisdom of
man, should be the spring and rule of his worship. That
solemn word wherewith he fronts the command that is the
rule of his worship, i^b nw^D N") ' Thou shalt not make to
thyself,' which is the life of the command (that which fol-
lows being an explanation and confirmation of the law itself
by instances), cuts oft all such pretences, and is as a flaming
sword turning every way to prevent men's arbitrary ap-
proaches to God's institutions. God will not part with his
glory of being the only lawgiver as to the whole concern-

UPON PSALM CXXX.

139

ment of his worship, or any part of it, unto any of the sons
of men.

2. Neither is the time of their institution mentioned.
Some of the Papists dispute (as there are a generation of
philosophical disputers amongst them, by whom their tot-
tering cause is supported) that there should have been sacri-
fices in paradise, if a man had not sinned. But as in all
their opinions, our first inquiry ought to be, what do they
get by this or that, their whole religion being pointed
unto their carnal interest ; so we may in particular do it,
upon this uncouth assertion, which is perfectly contradic-
tious to the very nature and end of most sacrifices ; namely,
that they should be offered where there is no sin. Why,
they hope to establish hence a general rule, that there can
be no true worship of God in any state or condition without
a sacrifice. What then I pray? Why then it is evident, that
the continual sacrifice of the mass is necessary in the church,
and that without it there is no true worship of God ; and so
they are quickly come home to their advantage and profit ;
the mass being that inexhaustible spring of revenue which
feeds their pride and lust throughout the world. But there
is in the church of Christ an altar still, and a sacrifice still,
which they have rejected for the abominable figmentof their
mass ; namely, Christ himself, as the apostle informs us,
Heb. xiii. 10. But as the sacrifices of beasts could not have
been before the entrance of sin, so it may be evidenced that
they were instituted from the foundation of the world, that
is, presently after the entrance of sin. Christ is called the
' Lamb of God ;' John i. 29. which he was in reference unto
the sacrifices of old, as 1 Pet. ii. 18, 19. whence he is repre-
sented in the church, as a * Lamb slain ;' Rev. v. 6. or giving
out the efficacy of all sacrifices to his church. Now he is
said to be a ' Lamb slain from the foundation of the world ;'
Rev. xiii. 8. which could not be, unless some sacrifice, pre-
fiscurino- his' beins; slain, had been then offered. For it de-
notes not only the efficacy of his mediation, but the way.
Besides the apostle tells us, that ' without shedding of blood
there was no remission ;' Heb. ix. 22. that is, God, to de-
monstrate that all pardon and forgiveness related to the
blood of Christ from the foundation of the world, gave out
no word of pardon, but by and with blood. Now I have

140 AN EXPOSITION

shewed before, that he revealed pardon in the first pronuse,
and therefore there ensued thereon the sheddin<x of blood
and sacrifices; and thereby that testament or covenant 'was
dedicated with blood' also; ver. 18. Some think that the
beasts, of whose skins God made garments for Adam, were
offered in sacrifices. Nor is the conjecture vain. Yea, it
.seems not to want a shadow of a gospel mystery ; that their
nakedness, which became their shame upon their sin (whence
the pollution and shame of sin is frequently so termed),
should be covered with the skins of their sacrifices. For in
the true sacrifice, there is somewhat answerable thereunto.
And the righteousness of him whose sacrifices takes away
the guilt of our sin, is called our clothing, that hides our
pollution and shame.

3. That after the giving of the law, the greatest, most
noble, and solemn part of the worship of God consisted in
sacrifices. And this kind of worship continued with the ap-
probation of God in the world about four thousand years ;
that is, from the entrance of sin until the death of the Mes-
siah, the true sacrifice, which put an end unto all that was
typical.

These things being premised, w'e may consider what was
the mind and aim of God in the institution of this worship.
One instance, and that of the most solemn of the whole kind,
will resolve us in this inquiry ; Lev. xvi. 5. Two kids of the
goats are taken for an offering for sin. Consider only (that
we do not enlarge on particulars) how one of them was dealt
withal, ver. 20 — 22. ' He shall bring the live goat, and
Aaron shall lay both his hands on the head of the live goat,
and confess over him all the iniquities of the children of
Israel, and all their transgression in all their sins, putting
them upon the head of the goat, and shall send him away by
the hand of a fit man into the wilderness : and the goat shall
bear upon him all their iniquities unto a land not inhabited.'
Let us see to what end is all this solemnity, and what is
declared thereby. Wherefore should God appoint poor sin-
ful men to come together, to take a goat or a lamb, and to
confess over his head all their sins and transgressions, and
to devote him to destruction under -that confession ? Had
men invented this tliemselves, it had been a matter of no
mument. But it was an institution of God which he bound

UPON PSALM CXXX. 141

his church to the observation of upon the penalty of his high--
est displeasure. Certainly this was a solemn declaration
that there is forgiveness with him. Would that God, who is
infinitely good, and so will not, who is infinitely true, holy,
and faithful, and so cannot, deceive, call men out whom he
loved, to a solemn representation of a thing wherein their
chiefest, their eternal concernment did lie, and suffer them
to feed upon ashes ? Let men take heed that they mock not
God ; for of a truth God mocketh not man, until he be finally
rejected by him. For four thousand years together then, did
God declare by sacrifices, that there is forgiveness with
him, and led his people by them to make a public repre-
sentation of it in the face of the world. This is a second
uncontrollable evidence of the truth asserted, which may
possibly be of use to souls that come indeed deeply and se-
riously to deal with God ; for though the practice be ceased,
yet the instruction intended in them continues.

Thirdly, God's appointment of repentance unto sinners,
doth reveal that there is forgiveness in himself. I say the pre-
scription of repentance is a revelation of forgiveness. After
the angels had sinned, God never once called them to re-
pentance. He would not deceive them, but let them know-
what they were to look for at his hands ; he hath no foroive-
ness for them, and therefore would require no repentance of
them. It is not, nor ever was, a duty incumbent on them to
repent. Nor is it so unto the damned in hell. God requires
it not of them, nor is it their duty. There being no foro-ive-
ness for them, what should move them to repent ? Why
should it be their duty so to do ? Their eternal anguish about
sin committed hath nothing of repentance in it. Assigna-
tion then, of repentance, is a revelation of forgiveness. God
would not call upon a sinful creature to humble itself and
bewail its sin, if there were no way of recovery, or relief,
and the only way of recovery from the guilt of sin, is pardon.
So Job XXX. 27, 28. 'He looketh on men, and if any say, I
have sinned, and perverted that which was right, and it pro-
fited me not ; he will deliver his soul from going into the pit,
and his life shall see the light.' In the foregoing verses he
declares the vorious ways that God used to bring men unto
repentance. He did it by dreams, ver. 15, 16. by afflictions
ver. 19. by the preaching of the word, ver. 23. What then

142 AN* EXrOSITIOX

doth God aim at in and by all these various ways of teach-
ings ? It is to cause man to say, * 1 liave sinned and perverted
that which was right.' It is to bring him to repentance.
What now, if he obtain his end, and cometh to that wliich is
aimed at? Why then there is forgiveness for him, as is de-
clared, ver. 28. To improve this evidence, I shall confirm,
by some few obvious considerations, these two things:

1. That the prescription of repentance doth indeed
evince that there is forgiveness with God.

2. That every one in whom there is repentance wrought
towards God, may certainly conclude that there is forgive-
ness with God for him.

1. No repentance is acceptable with God but what is
built or leans on the faith of forgiveness. We have a cloud
of witnesses unto this truth in the Scripture. Many ther^
have been, many are recorded who have been convinced of
sin, perplexed about it, sorry for it, that have made open
confession and acknowledgment of it, that under the press-
ing sense of it, have cried out even to God for deliverance,
and yet have come short of mercy, pardon, and acceptance
with God. The cases of Cain, Pharaoh, Saul, Ahab, Judas,
and others, might be insisted on. What was wanting that
made all that they did abominable ? Consider one instance
for all : it is said of Judas that he repented; Matt, xxvii. 3.
jufrajufXjjSac* ' he repented himself;' but wherein did this
repentance consist? he was convinced of his sin in general ;
i^fxaprov, saith he, ' I have sinned,' ver. 4. 2. He was sensi-
ble of the particular sin whereof he stood charged in con-
science before God. * I have,' saith he, ' betrayed innocent
blood :' I am guilty of blood, innocent blood, and that in
the vilest manner, by treachery; so that he comes, 3. To a
full and open confession of his sin. 4. He makes restitution
of what he was advantaged by his sin ; ' he brought again
the thirty pieces of silver,' ver. 3. all testifying a hearty
sorrow that spirited the whole. Methinks now Judas's re-
pentance looks like the young man's obedience, who cried
out, 'AH these things have I done; is there any thing yet
lacking?' Yea, one thing was wanting to that young man,
he had no true faith nor love to God all this while, which
vitiated and spoiled all the rest of his performances. One
thing also is wanting to this repentance of Judas ; he had no

UPON PSALJI cxxx. 143

faith of forgiveness in God; that he could not believe; and,
therefore, after all this sorrow, instead of coming to him, he
bids him the utmost defiance, and goes away and hangs himself.

Indeed faith of forgiveness, as hath been shewed, hath
many degrees. There is of them, that which is indispen-
sably necessary to render repentance acceptable. What it
is in particular, I do not dispute. It is not an assurance
of the acceptance of our persons in general. It is not
that the particular sin wherewith it may be, the soul is
perplexed, is forgiven. A general, so it be a gospel dis-
covery that there is forgiveness in God, will suffice. The
church expresseth it, Hos. xiv. 3. * In thee the fatherless
findeth mercy;' and Joel ii. 14. 'Who knows but he will
return and repent?' I have this ground, saith the soul; God
is in himself gracious and merciful ; the fatherless, the desti-
tute and helpless that come to him by Christ, find mercy in
him. None in heaven and earth can evince but that he may
return to me also. Now let a man's convictions be never so
great, sharp, wounding ; his sorrow never so abundant, over-
flowing, abiding ; his confession never so full, free or open ;
if this one thing be wanting, all is nothing but what tends
to death.

2. To prescribe repentance as a duty unto sinners, with-
out a foundation of pardon and forgiveness in himself; is
inconsistent with the wisdom, lioliness, goodness, faithful-
ness, and all other glorious excellencies and perfections of
the nature of God. For,

1. The apostle lays this as the great foundation of all
consolation; tliat God cannot lie or deceive; Heb. vi. 18.
And again, he engageth the faithfulness and veracity of God
to the same purpose; Tit. i. 2. ' God, who cannot lie, hath
promised it.' Now there is a lie, a deceit in things as well
as in words. He that doth a thing, which in its own nature
is apt to deceive them that consider it, with an intention of
deceiving them, is no less a liar, than he which affirms that
to be true, which he knows to be false. There is a lie in
actions as well as in words. The whole life of a hypocrite
is a lie ; so saith the prophet of idolaters, there is a ' lie in
their right hand ;' Isa. xliv. 20.

2. The proposal of repentance, is a thing fitted and suited

144 AN EXPOSITION

in its own nature, to beget thou^lits in the mind of a sinner
that there is forgiveness with God. Repenting is for sinners
only. ' I come not/ saith our Saviour, ' to call the righte-
ous, but sinners to repentance.' It is for them, and them
only. It was no duty for Adam in Eden ; it is none for the
angels in heaven, nor for the damned in hell. What then
may be the language of this appointment? O sinners, come
and deal with God by repentance ; doth it not openly speak
forgiveness in God? and if it were otherwise, could men
possibly be more frustrated or deceived ? would not the in-
stitution of repentance be a lie ? Such a delusion may pro-
ceed from Satan, but not from him who is the fountain of
goodness, holiness, and truth. His call to repentance, is a
full demonstration of his readiness to forgive; Acts xvii.
30 — 32. It is true, many do thus deceive themselves; they
raise themselves unto an expectation of immunity, not on
gospel grounds ; and their disappointment is a great part of
their punishment. But God deceives none : whoever comes
to him on his proposal of repentance, shall find forgiveness.
It is said of some, indeed, that he ' will laugh at their ca-
lamity, and mock when their fear coraeth;' Prov. i. 26. He
will aggravate their misery, by giving them to see what their
pride and folly hath brought them unto. But who are they?
only such as refuse his call to repentance, with the promises
of the acceptation annexed.

3. There is then no cause, why those who are imder a
call to repentance, should question whether there be forgive-
ness in God or no. This concerns my second proposition.
Come, saith the Lord, unto the souls of men, leave your
sinful ways, turn unto me, humble yourselves with broken
and contrite heart.' Alas ! say poor convinced sinners, we
are poor, dark, and ignorant creatures ; or we are old in
sin, or greater sinners, or backsliders, or have fallen often into
the same sins ; can we expect there should be forgiveness
for us ? Why, you are under God's invitation to repentance;
and to disbelieve forgiveness, is to call the truth, holiness,
and faithfulness of God into question. If you Avill not be-
lieve forgiveness, pretend what you please, it is in truth be-
cause you hate repentance. You do but deceive your souls
when you pretend you come not up to repentance, because

UPON' PSALM CXXX. 145

you cannot believe forgiveness. For in the very institution
of this duty God engageth all his properties to make it good
that he hath pardon and mercy for sinners.

4. Much less cause is there to doubt of forgiveness,
where sincere repentance is in any measure wrought. No
soul comes to repentance but upon God's call. God calls
none but whom he hath mercy for upon their coming. And
as for those who sin against the Holy Ghost, as they shut
themselves out from forgiveness, so they are not called to
repentance.

5. God expressly declares in the Scripture, that the for-
giveness that is with him, is the foundation of his prescrib-
ing repentance unto man. One instance may suffice; Isa.
Iv. 7. ' Let the wicked forsake his way,' (]fW) a perverse
wicked one; ps ::;'Xl)/and the'man of iniquity his thoughts:
and let him return unto the Lord, and he will have mercy :
and to our God, for m'PD'? HD")' he will multiply to pardon.'
You see to whom he speaks ; to men perversely wicked, and
such as make a trade of sinning. What doth he call them
unto ? plainly to repentance, to the duty we have insisted
on. But what is the ground of such an invitation, unto
such profligate sinners ? Why, the abundant forgiveness and
pardon that is with him, superabounding unto what the
worst of them can stand in need of; as Rom. v. 20.

And this is another way whereby God hath revealed
that there is forgiveness with him, and an infallible bottom
for faith to build upon in its approaches unto God it is.
Nor pan the certainty of this evidence be called into ques-
tion, but on such grounds as are derogatory to the glory
and honour of God. And this connexion of repentance
and forgiveness is that principle from whence God convinces
a stubborn unbelieving people, that all his ways and deal-
ings with sinners are just and equal; Ezek. xviii. 25. And
should there be any failure in it, they could not be sk). Every
soul then that is under a call to repentance, whether out of
his natural condition, or from any backsliding into folly
after conversion, hath a sufficient foundation to rest on, as
to the pardon he inquires after. God is ready to deal with
him on terms of mercy ; if out of love to sin, or the power
of unbelief, he refuse to close with him on these terms, his
condemnation is just. And it will be well that this con-

VOL. XIV. I.

14^ -AN EXPOSITIOX

sicleration be well imprinted on the minds of men. I say,
notwithstanding the general presumptions that men seem to
have of this matter, yet these principles of it ought to be
inculcated. For,

1. Such is the atheism that lies lurking in the hearts of
men by nature, that notwithstanding their pretences and
professions, we have need to be pressing upon them evi-
dences of the very being and essential properties of God.
In so doing we have the assistance of inbred notions in their
own minds which they cannot eject, to help to carry on the
work. How much more is this necessary in reference unto
the free acts of the will of God, which are to be known only
by mere revelation? Our word had need to be 'line upon
line :' and yet when we have done, have cause enough to
cry out, as was said, 'Lord, who hath believed our report?
and to whom bath this arm of the Lord been revealed V

2. What was spoken before of the obstacles that lie in
the way, hindering souls from a saving reception of this truth,
ought to be remembered. Those who have no experience
of them between God and their souls, seem to be ignorant
of the true nature of conscience, law, gospel, grace, sin, and
forgiveness.

3. Many who are come to a saving persuasion of it, yet
havingnot received it upon clear and unquestionable grounds,
and so not knowing how to resolve their faith of it into its
proper principles, are not able to answer the objections that
lie against it in their own consciences, and do so miserably
fluctuate about it all their days. These had need to have
these principles inculcated on them. Were they pondered
aright, some might have cause to say with the Samaritans,
who first gave credit to the report of the woman, John iv.
they had but a report before, but now they find all things
to be according unto it, yea, to exceed it. A little experi-
ence of a man's own unbelief, with the observation that may
easily be made of the uncertain progresses and fluctuations
of the spirits of others, will be a sufficient conviction of the
necessity of the work we are engaged in.

But it will yet be said, that it is needless to multiply ar-
guments and evidences in this case ; the truth insisted on
being granted as one of the fundamental principles of reli-
gion. As it is not then by any called in question, so it doth

UPO^' FSALM cxxx. 147

not appear that so much time and pains is needful for the
confirmation of it ; for what is granted and plain, needs
little confirmation. But several things may be returned in
answer hereunto : all whi.-b may at once be here pleaded for
the multiplication of our arguments in this matter.

1. That it is generally granted by all, is no argument that
it is efTectually believed by many. Sundry things are taken
for granted in point of opinion, that are not so believed as
to be improved in practice. We have in part shewed before,
and shall afterward undeniably evince, that there are very
few that believe this truth, with that faith that will interest
them in it, and give them the benefit of it. And what will
it avail any of us, that ' there is forgiveness of sin with God,'
if our sins be not forgiven ? no more than that such or such
a king is rich, whilst we are poor and starving. My aim is
not to prove it as an opinion, or a mere speculative truth ;
but so to evidence it in the principles of its being and reve-
lation, as that it may be believed, whereon all our blessed-
ness depends.

2. It needs never the less confirmation because it is a
plain fundamental truth, but rather the more ; and that be-
cause both of the worth and weight of it. * This is a faith-
ful saying,' saith the apostle, * worthy of all acceptation, that
Jesus Christ came into the world to save sinners.' So I say
of this, which for the substance of it, is the same with that.
It is worthy of all acceptation, namely, that there is forgive-
ness with God ; and therefore ought it to be fully con-
firmed : especially whilst we make use of no other demon-
strations of it, but those only which God hath furnished us
withal to that purpose ; and this he would not have done,
but that he knew them needful for us. And for the plain-
ness of this truth, it is well if it be so unto us. This I know,
nothing but the Spirit of God can make it so. Men may
please themselves and others sometimes with curious no-
tions, and make them seem to be things of great search and
attainment : which, when they are well examined, it may be
they are not true; or if they are, are yet of a very little con-
sequence or importance. It is these fundamental truths
that have the mysteries of the wisdom and grace of God in-
wrapped in them \ which who so can unfold aright, will shew
himself 'a workman that needs not be ashamed.' These still

L 2

148 AX EXPOSITION'

waters are deep ; and the farther we dive into them, the
greater discovery shall we make of their depths. And many
other sacred truths there are, whose mention is common,
but whose depths are little searched, and whose efficacy is
little known.

3. We multiply these evidences, because they are mul-
titudes that are concerned in them. All that do believe,
and all that do not believe, are so. Those that do believe,
that they may be established; and those that do not believe,
that they may be encouraged so to do. Among both these
sorts some evidences may be more profitable and useful, one
to one, some to another. It may be amongst all, all will be
gathered up, that no fragments be lost. They are all, I hope,
instruments provided by the Holy Ghost for this end; and
by this ordinance do we endeavour to put them into his
hand, to be made effectual as he will. One may reach one
soul, another another, according to his pleasure. One may
be of use to establishment, another to consolation, a third of
encouragement, according as the necessities of poor souls
do require. However, God who hath provided them, knows
them all to be needful.

4. They are so also upon the account of the various con-
ditions wherein the spirits of believers themselves may be.
One may give help to the same soul at one season, another
at another ; one may secure the soul against a temptation,
another stir it up to thankfulness and obedience.

These things have I spoken, that you may not think we
dwell too long on this consideration. And I pray God that
your consolation and establishment may abound in the read-
ing of these meditations, as I hope they have not been alto-
gether without their fruit in their preparation.

UPON PSALM CXXX. 149

Pnrther evidences of forgiveness with God- Testimonies that God was well
pleased with some that were sinners. The patience of God towards the
world ; an evidence of forgiveness. Experience of the saints of God to
the same purpose.

Fourthly. Let us then in the fourth place, as a fourth evi-
dence of this truth, consider those, both under the Old Testa-
ment and the New, concerning whom we have the greatest as-
surance that God was well pleased with them, and that they are
now in the enjoyment of him. And this argument unto this
purpose the apostle insists upon, and presseth from sundry
instances, Heb. xi. How many doth he there reckon up who
of old * obtained a good report, and this testimony, that they
pleased God V ver. 23. ' All these inherited the promises
through believing;' that is, obtained the ' forgiveness of sin.'
For whereas by ' nature they were children of wrath,' and
under the curse as well as others, obtaining an infallible in-
terest in the favour of God, and this testimony, ' that they
pleased him,' it could no otherwise be. For without this, on
a just account, every one of them would have continued in
the state wherein Adam was, when ' he heard the voice of
God and was afraid.' Wherefore, it being evident that some
persons in all generations, have enjoyed the friendship, love,
and favour of God in this world, and at their departure out
of it have entered into glory; it makes it evident that there
is forgiveness of sin with him, without which these things
could not be.

Let us, after the example of the apostle, mention some
particular instances in this matter. Look unto Abraham :
he was the friend of God, and walked with God ; God made
a solemn covenant with him, and takes it for his memorial
throughout all generations, that he is ' the God of Abraham.'
And he is doubtless now at rest with God. Our Saviour
calls the place or condition whereinto blessed souls are ga-
thered, 'Abraham's bosom ;' he is at rest with whom others
are at rest.

The condition was the same with Isaac and Jacob. They
also are in heaven, being alive unto and with God. Our
Saviour proves it from the tenor of the covenant, ' I am the

150 AX EXPOSITION

God of Abraham, the God of" Isaac, the God of Jacob.
God is not the God of the dead, but of the living ;' Matt,
xxii. 32. They are yet alive, alive unto God, and with him
by virtue of the covenant ; or after their death, God would
not be said to be their God. This is the force of our Sa-
viour's argument in that place ; that after their death, God
was still their God. Tlien death had not reached their
whole persons. They were still alive with God in heaven ;
and their bodies, by virtue of the same covenant, were to be
recovered out of the dust.

The same is the state with David. He was a man after
God's own heart, that did his will, and fulfilled all his plea-
sure. And although he died, and his body saw corruption,
yet he is not lost, he is with God in heaven. Hence he
ended his days triumphantly in a full apprehension of eter-
nal rest, beyond what could in this world be attained, and
that by virtue of the covenant. For these are the last words
of David, ' Although my house be not so with God, yet he
hath made with me an everlasting covenant ;' ascertaining
unto him sure and eternal mercies, 2 Sam. xxiii. 5.

Peter also is in heaven. Christ prayed for him that his
faith should not fail; and in his death he glorified God;
John xxi. 19.

So is Paul. He also is in heaven. He knew that when
he was dissolved he should be with Christ. Here then ' we
are encompassed about with a cloud of witnesses.' For,

1. It is most certain, that they were all sinners; they
were all so by nature ; for therein there is no difiference be-
tween any of the children of men. And personally they
were sinners also. They confessed so of themselves, and
some of the sins of all of them stand upon record. Yea, some
of them were great sinners, or guilty of great and signal
miscarriages. Some before their conversion, as Abraham,
who was an idolater '> Josh. xxiv. 2, 3. and Paul who was a
persecutor and a blasphemer ; some after their conversion ;
some in sins of the flesh against their obedience, as David;
and some in sins of profession against faith, as Peter.
Nothing then is more evident, tlum that no one of them
came to rest with God but by forgiveness. Had they never
been guilty of any one sin, but only what is left upon record

UPON PSALM CXXX. 151

concerning them in holy writ, yet they could be saved no
other way. For he that transgresseth the law in any one
point, is guilty of the breach of the whole ; James ii. 10.

What shall we now say ? Do we think that God hath
forgiveness only for this or that individual person ? No man
questions but that all these were pardoned. Was it by vir-
tue of any especial personal privilege that was peculiar unto
them ? Whence should any such privilege arise, seeing by
nature they were no better than others, nor would have been
so personally, had not they been delivered from sin, and
prepared for obedience by grace, mercy, and pardon?
Wherefore they all obtained forgiveness by virtue of the
covenant from the forgiveness which is with God. And
this is equally ready for others, who come to God the same
way that they did ; that is, by faith and repentance.

2. Many of those concerning whom we have the assur-
ance mentioned, were not only sinners, but great sinners, as
was said, which must be also insisted on, to obviate another
objection. For some may say, that although they were sin-
ners, yet they were not such sinners as we are. And al-
though they obtained forgiveness, yet this is no argument
that we shall do so also, who are guilty of other sins than
they were, and those attended with other aggravations than
theirs were. To which I say, that I delight not in aggra-
vating, no nor yet in repeating the sins and faults of the
saints of God of old. Not only the grace of God, but the
sins of men have by some been turned into lasciviousness ;
or been made a cloak for their lusts. But yet for the ends
and purposes for which they are recorded by the Holy
Ghost, we may make mention of them. That they may
warn us of our duty, that we take heed lest we also fall, that
they may yield us a relief under our surprisals, are they
written. So, then, where the mention of them tends to the
advancement of sovereign grace and mercy, which is the
case in hand, we may insist on them. I think, then, that
without mention of particulars, I may safely say, that there
is no sin, no degree of sin, no aggravating circumstance of
sin, no kind of continuance in sin (the only sin excepted),
but that there are those in heaven who have been guilty of
them.

It may be yet, some will say that they have considered

152 AN KX POSITION

the sins and falls of Lot, David, Peter, Paul, and the thief
himself on the cross, and yet they find not their own con-
dition exemplified, so as to conclude, that they shall have
the same success with them.

Ans. 1. I am not shewing that this or that man shall be
pardoned, but only demonstrating that there is forgiveness
with God, and that for all sorts of sins and sinners, which
these instances do assuredly confirm. And moreover they
manifest, that if other men are not pardoned it is merely
because they make not that application for forgiveness
which they did.

2. Yet by the way to take off this objection also, consi-
der what the apostle says in particular concerning the se-
veral sorts of sinners that obtained mercy, 1 Cor. vi. 9 — 11.
' Be not deceived ; neither fornicators, nor idolaters, nor
adulterers, nor effeminate, nor abusers of themselves with
mankind, nor thieves, nor covetous, nor drunkards, nor re-
vilers, nor extortioners, shall inherit the kingdom of God.
And such were some of you : but ye are washed, but ye are
sanctified, but ye are justified.' Hell can scarce in no
more words yield us a sadder catalogue. Yet some of all
these sorts were justified and pardoned.

3. Suppose this enumeration of sins doth not reach the
condition of the soul, because of some especial aggravation
of its sin, not expressed. Let such a one add that of our
Saviour's, Matt. xii. 31. ' I say unto you, all manner of sin
and blasphemy shall be forgiven unto men, but the blas-
phemy against the Holy Ghost.' They are not, they shall
not, be all actually remitted and pardoned unto all men ;
but they are all pardonable, unto those that seek to obtain
pardon for them according unto the gospel. There is with
God forgiveness for them all. Now certainly there is no
sin, but only that excepted, but it comes within the compass
of all manner of sins and blasphemy ; and so consequently
some that have been guilty of it are now in heaven.

We take it for a good token and evidence of a virtuous
healing water, when without fraud or pretence, we see the
crutches of cured cripples, and impotent persons hung about
it, as a memorial of its efficacy. And it is a great demon-
stration of the skill and ability of a physician, when many
come to a sick person and tell him, that we had the same

UPON PSALM CXXX. 153

distemper with you, it had the same symptoms, the same
effects, and by his skill and care we are cured. Oh, saith the
sick man, bring- him unto me, I will venture my life in his
hand. Now all the saints of heaven stand about a sin-sick
soul ; for in this matter * we are compassed with a cloud of
witnesses;' Heb. xii. 1. And what do they bear witness
unto? What say they unto a poor guilty sinner? As thou
art, so were we ; so guilty, so perplexed, so obnoxious to
wrath, so fearing destruction from God. And what way
did you steer, what course did you take to obtain the blessed
condition wherein now you are? Say they. We went all to
God through Christ for forgiveness, and found plenty of
grace, mercy, and pardon in him for us all. The rich man
in the parable thought it would be a great means of con-
version, if one should ' rise from the dead' and preach. But
here we see that all the saints departed, and now in glory,
do jointly preach this fundamental truth, that 'there is for-
giveness with God.'

Poor souls are apt to think that all those whom they
read or hear of to be gone to heaven, went thither because
they were so good and so holy. It is true, many of them
were eminently and exemplarily so in their generations. All
of them were so according to their degrees and measures :
for ' without holiness no man can see God.' And it is our
duty to labour to be like unto them in holiness, if ever we
intend to be so in happiness and glory. But yet not one
of them, not any one that is now in heaven, Jesus Christ
alone excepted, did ever come thither any other way but by
forgiveness of sin ; and that will also bring us thither,
though we come short of many of them in holiness and
grace.

And this evidence of forgiveness I the rather urge, be-
cause I find the apostle Paul doing of it eminently in his
own person, 1 Tim. i. 12 — 16. ' I thank Christ Jesus our
Lord, who hath enabled me, for that he counted me faithful,
putting me into the ministry ; who was before a blasphemer,
and a persecutor, and injurious : but I obtained mercy,
because I did it ignorantly in unbelief. This is a faithful
saying, and worthy of all acceptation, that Jesus Christ
came into the world to save sinners; of whom I am chief.
Howbeit for this cause I obtained mercy, that in me first

154 AN EXPOSITIOX

Jesus Christ might shew forth all long-suffering, for a pat-
tern to tliem that should hereafter believe on him to life
everlasting.' A great sinner, saith he, the chiefest of sin-
ners I was, which he manifests by some notable instances of
his sin. I was, saith he, ' a blasphemer,' the highest sin
against God ; ' a persecutor,' the highest sin against the
saints ; * injurious/ the highest wickedness towards mankind.
But, saith he, ' I obtained mercy ;' I am pardoned ; and that
with a blessed effect. First, that he should after all this
be so accounted faithful as to be put into the ministry ; and
then that the grace of our Lord Jesus Christ in him and
towards him was exceeding abundant. And what was the
reason, what was the cause, that he was thus dealt withal ?
AVhy, it was that he might be a pattern, an evidence, an ar-
gument, that there was grace, mercy, forgiveness, to be had
for all sorts of sinners that would believe to life everlasting.

To conclude then this evidence. Every one who is now
in heaven hath his pardon sealed in the blood of Christ. All
these pardons are, as it were, hanged up in the gospel ; they
are all enrolled in the promises thereof, for the encourage-
ment of them that stand in need of forgiveness to come and
sue out theirs also. Fear not then the guilt of sin, but the
love of it, and the power of it. If we love and like sin better
than forgiveness, we shall assuredly go without it. If we
had but rather be pardoned in God's way, than perish, our
condition is secure.

Fifthly, The same is evident from the patience of God to-
wards the world, and the end of it. For the clearing hereof
we may observe,

1 . That [on] the first entrance of sin and breach of that co-
venant which God had made with mankind in Adam, he might
immediately have executed the threatened curse, and have
brought eternal death upon them that sinned. Justice re-
quired that it should be so, and there was nothing in the
whole creation to interpose so much as for a reprieve or a
respite of vengeance. And had God then sent sinning man,
with the apostate angels that induced him into sin, imme-
diately into eternal destruction, he would have been glorified
in his righteousness and severity, by auvl among the angels
that sinned not; or he could have created a new race of in-
nocent creature-s to have worshipped him and glorified him

^ UPON PSALM CXXX. 155

for his righteous judgment ; even as the elect at the last day
shall do, for the destruction of ungodly men.

2. God hath not taken this course. He hath continued
the race of mankind for a long season on the earth; he hath
watched over them with his providence, and exercised ex-
ceeding patience, forbearance, and long-suffering towards
them. Thus the apostle Paul at large discourseth on. Acts
xiv. 15 — 17. xvii. 24 — 30. as also Rom. ii. 4. And it is open
and manifest in their event. The whole world is every day
filled with tokens of the power and patience of God. Every
nation, every city, every family is filled with them.

3. That there is a common abuse of this patience of God
visible in the world in all generations. So it was of old ;
God saw it to be so, and complained of it. Gen. vi. 5, 6. All
the evil, sin, wickedness, that hath been in the world, which
no heart can conceive, no tongue can express, hath been all
an abuse of this patience of God. This with the most is the
consequent of God's patience and forbearance. Men count
it a season to fulfil all the abominations that their evil hearts
can suggest unto them, or Satan draw them into a combina-
tion with himself in. This the state of things in the world
proclaims, and every one's experience confirms.

4. Let us, therefore, consider what is the true and proper
end of this patience of God towards the world, enduring it
in sin and wickedness, for so long a season, and suffering one
generation to be multiplied after another. Shall we think
that God hath no other design, in all this patience towards
mankind in all generations, but merely to suffer them all and
every one, without exception, to sin against him, dishonour
him, provoke him, that so he may at length everlastingly
destroy them all? It is confessed that this is the consequent,
the event of it with the most, through their perverse wicked-
ness, with their love of sin and pleasure. But is this the de-
sign of God? his only design? hath he no other purpose but
merely to forbear them awhile in their folly, and then to
avenge himself upon them? Is this his intendment not only
towards those who are obstinate in their darkness, ignorance,
and rebellion against him, whose ' damnation is just, and
sleepeth not;' but also towards those whom he stirs up by
his grace to seek after a remedy and deliverance from the
state of sin and death ? God forbid ; yea, such an apprehen-

15G AN' EXPOSITION

sion would be contrary to all those notions of the infinite
wisdom and goodness of God which are ingrafted upon our
hearts by nature, and which all his works manifest and de-
clare. Whatever therefore it be, this cannot be the design
of God, in his patience towards the world. It cannot be, but
that he must long since have cut off the whole race of man-
kind, if he had no other thoughts and purposes towards them.

5. If this patience of God hath any other intention to-
wards any, any other effect upon some, upon any, that is to
be reckoned the principal end of it, and for the sake where-
of it is evidently extended unto some others, consequentially
unto all. For those concerning whom God hath an especial
design in his patience, being to be brcnight forth in the world
after the ordinary way of mankind, and that in all ages during
the continuance of the world from the beginning unto the
end thereof, the patience which is extended unto them must
also of necessity reach unto all, in that variety wherein God
is pleased to exercise it. The whole world therefore is con-
tinued under the patience of God, and the fruits of it, for the
sake of some that are in it.

6. Let us therefore see what is the end of this patience,
and what it teacheth us. Now it can have no end possible
but only that before rejected, unless there be forgiveness of
sins with God. Unless God be ready and willing to forgive
the sins of them that come to him according unto his ap-
pointment, his patience is merely subservient unto a design
of wrath, anger, severity, and a resolution to destroy. Now
this is an abomination once to suppose, and would reflect
unspeakable dishonour upon the Holy God. Let a man but
deal thus, and it is a token of as evil an habit of mind, and
perverse, as any can befall him. Let him bear with those
that are in his power in their faults, for no other end, or
with no other design, but that he may take advantage to
bring a greater punishment and revenge upon them : and
what more vile affection, what more wretched corruption of
heart and mind, can he manifest? And shall we think that
this is the whole design of the patience of God ? God forbid.

It may be objected that this argument is not cogent, be-
cause of the instance that lies against it in God's dealing
with the angels that sinned. It is evident that they fell into
their transgression and apostacy before mankind did so;

UPON PSALM CXXX. 157

for they led and seduced our first parents into sin. And
yet God bears with them, and exerciseth patience towards
them to this very day ; and will do so unto the consummation
of all things, when they shall be cast into the fire ' prepared
for the devil and his angels.' And yet it is granted, that
there is no forgiveness in God for them ; so that it doth not
necessarily follow, that there is so for man, because of his
patience towards them.

I answer. That this must be more fully spoken unto when
we come to remove that great objection against this whole
truth which was mentioned before, taken from God's deal-
ing with the sinning angels, whom he spared not. At pre-
sent two or three observations will remove it out of our
way. For,

1. That the case is not the same with the sinning angels,
and the race of mankind in all generations. There are no
other angels in this condition, but only those individuals
who first sinned in their own persons. They are not in the
providence and patience of God, multiplied and increased in
ensuing times and seasons ; but they continue the same in-
dividual persons who first sinned, and no more. So that im-
mediate execution of the whole punishment due unto their
fiin, would not have prevented any increase of them. But
now with man it is otherwise ; for God continues his pa-
tience towards them to the production of millions of other
persons, who were not actually in the first sin. Had not God
so continued his forbearance, their being, and consequently
their sin and misery, had been prevented ; so that the case is
not the same with sinning angels and men.

2. Indeed God exerciseth no patience toward the angels
that sinned ; and that because he had no forgiveness for
them. So Peter tells us, 2 Epist. ii. 6. ' God spared not
the angels that sinned, but cast them down into hell, and
delivered them into chains of darkness.' Immediately upon
their sin they were cast out of the presence of God, whose
vision and enjoyment they were made for, and which they
received some experience of. And they were cast into hell,
as the place of their ordinary retention, and of their present
anguish under the sense of God's curse and displeasure.
And although they may some of them be permitted to com-
pass the earth, and to walk to and fro therein to serve the

158

AX KX POSITION'

ends of God's holy, wise providence, and so to be out of their
prison ; yet they are still in their chains : for they were deli-
vered unto chains of darkness to be kept unto the last judg-
ment. And in these things they lie actually under the
execution of the curse of God; so that there is indeed no
patience exercised towards them. If a notorious malefactor,
or murderer, be committed unto a dungeon, and kept bound
with iron chains to prevent his escape, until the appointed
day of his solemn judgment and execution, without the
least intention to spare him ; none will say, there is pa-
tience exercised towards him ; things being disposed only
so, as that his punishment may be secure and severe. And
such is the case, such is the condition of the angels that
sinned, who are not therefore to be esteemed objects of God's
patience.

3. The reason why the full and final punishment of these
angels is reserved and respited unto the appointed season,
is not for their own sakes, their good, benefit, or advantage
at all ; but merely that the end of God's patience towards
mankind might be accomplished. When this is once brought
about, they shall not be spared a day, an hour, a moment.
So that God's dispensation towards them, is nothing but a
mere withholding the infliction of the utmost of their pu-
nishment, until he hath accomplished the blessed ends of his
patience towards mankind.

But~ you Avill say (secondly). Is it not said, that God,
' willing to shew his wrath, and to make his power known,
endures with much long-suffering, the vessels of wrath fitted
for destruction V Rom. ix. 22. So that it seems that the end
of God's endurance and long-suffering, to some at least, is
only their fitting unto destruction.

Ans. 1. It is one thing to endure with much long-suffer-
ing, another thing to exercise and declare patience. The
former only intimates God's withholding for a season of that
destruction which he might justly inflict, which we speak
not of; the other denotes an acting in a way of goodness and
kindness for some especial end.

2. The next verse declares the great end of God's pa-
tience, and answers this objection : ' That he might make
known the riches of his glory in the vessels of mercy which
he had prepared for glory ;' ver. 23. This is the great end

UPON PSALM CXXX. 159

of God's patience, which, whilst he is in the pursuit of to-
wards the vessels of mercy, he endureth others with much
longsufFering, and forbearance. This then is fully evident,
that there could be no sufficient reason assigned of the pa-
tience of God towards sinners, but that there is forgiveness
prepared for them that come to him by Christ.

And this the Scripture clearly testifies unto, 2 Pet. iii. 9.
The question is. What is the reason why God forbears the
execution of his judgment upon wicked and ungodly men?
Some would have it, that God is slack ; that is, regardless
of the sins of men ; and takes no notice of them. No,
saith the apostle, God hath another design in his patience
and long-suffering. What is this? It is to manifest, that
he is not willing we should perish. That is it which we
have proved. For our freedom from destruction is by re-
pentance, which necessarily infers the forgiveness of sin. So
Paul tells us, that in the gospel is declared what is the end
of God's patience and forbearance ; it is, saith he, 'the re-
mission of sins ;' Rom. iii. 35.

Let us therefore also mind this evidence in the application
of ourselves to God for pardon. It is certain that God might
have taken us from the womb, and have cast us into utter
darkness. And in the course of our lives we have been
guilty of such provocations, as God might justly have taken
the advantage of, to glorify his justice and severity in our
ruin. But yet we have lived thus long in the patience and
forbearance of God. And to what end hath he thus spared
us, and let pass those advantages for our destruction, that
we have put into his hand ? Is it not that he might by his
patience, give us leave and space to get an interest in that
forgiveness which he thus testifies to be in himself? let us
then be encouraged by it, to use it unto the end and purpose
for which it is exercised towards us. You that are yet in
doubt of your condition, consider that the patience of God
was extended unto you this day, this very day, that you
might use it for the obtaining of the remission of your sins.
Lose not this day, nor one day more, as you love your souls.
For ^voful will be their condition, who shall perish for de-
spising or abusing the patience of God.

Sixthly, The faith and experience of the saints in this'world,
give in testimony unto this truth 5 and we know that their

160 AN' EXPOSITION

record in this matter is true. Let us then ask of them what
they believe, what they have found, what they have experi-
ence of, as to the forgiveness of sin. This God himself di-
rects and leads us unto, by appealing unto our own experi-
ence, whence he shews us that we may take relief and sup-
portment in our distresses ; Isa. xl. 28. ' Hast thou not
heard ? hast thou not known V Hast not thou thyself, who
now criest out that thou art lost and undone, because God
hath forsaken thee, found and known by experience, the
contrary from his former dealings with thee ? And if our own
experiences may confirm us against the workings of our un-
belief, so may those of others also. And this is that which
Eliphaz directs Job unto, chap. v. 1. 'Call now, if there be
any that will answer thee ; and to which of the saints wilt
thou look?' It is not a supplication to them for help, that
is intended, but an inquiry after the experience in the case
in hand, wherein he wrongfully thought they could not jus-
tify Job. niDD CD'Znpn 'D ^X1 ' to wliich of the saints,' on
the right hand or left, wilt thou have regard in this matter?
Some would foolishly hence seek to confirm the invocation
of the saints departed ; when indeed if they were intended,
it is rather forbidden and discountenanced, than directed
unto. But the CD'iDip here, are the j;-iN3 ~\W^ CD>\Dlp Psal.
xvi. 2. 'The saints that are in the earth,' whose experiences
Job is directed to inquire into and after. David makes it a
great encouragement unto waiting upon God, as a God hear-
ing prayers, that others had done so, and found success ;
Psal. xxxiv. 6. ' This poor man cried unto the Lord, and the
Lord heard him, and saved him out of his troubles.' If he
did so, and had that blessed issue, why should not we do so
also ? The experiences of one, are often proposed for the con-
firmation and establishment of others. So the same David,
* Come,' saith he, ' and hear all ye that fear God, and I will
declare what he hath done for my soul.' He contents not
himself to mind them of the word, promises, and providence
of God, which he doth most frequently ; but he will give
them the encouragement and suppoitment also of his own
experience. So Paul tells us, that he ' was comforted of
God in all his tribulation, that he might be able to comfort
them which are in any trouble, by the comfort wherewith he
himself was comforted of God ;' 2 Cor. i . 4. That is, that he

UPOTsr PSALM cxxx. - 16 1

might be able to communicate unto them his own experience
of God's dealing with him, and the satisfaction and assurance
that he found therein. So also he proposeth the example of
■God's dealing with him in the pardon of his sins, as a great
motive unto others to believe; 1 Tim. i. 13 — 16. And this
mutual communication of satisfying experiences in the
things of God, or of our spiritual sense and evidence of the
power, efficacy, and reality of gospel truths, being rightly
managed, is of singular use to all sorts of believers. So the
same great apostle acquaints us in his own example, Rom.
i. 11, 12. 'I long to see you, that I may impart unto you
some spiritual gift, to the end you may be established ; that
is, that I may be comforted together with you by the mutual
faith both of you and me.' He longed not only to be in-
structing of them in the pursuit of the work of the ministry
committed unto him, but to confer akvD with them about
their mutual faith, and what experiences of the peace of God
in believing, they had attained.

We have in our case called in the testimony of the saints
in heaven, with whom these on earth do make up one family,
even that one family in heaven and earth which is called
after the name of the Father of our Lord Jesus Christ; Eph.
iii. 14, 15. And they all agree in their testimony, as be-
comes the family and children of God. But these below we
may deal personally with; whereas we gather the witness of
the other, only from what is left upon record concerning
them. And for the clearing of this evidence, sundry things
are to be observed. As,

1. Men living under the profession of religion, and not
experiencing the power, virtue, and efficacy of it in their
hearts, are, whatever they profess, very near to Atheism, or
at least exposed to great temptations thereunto. If they
profess they know God, ' but in works deny him, they are
abominable, and disobedient, and unto every good work re-
probate ;' Tit. i. 16. Let such men lay aside tradition and
custom, let them give up themselves to a free and a rational
consideration of things, and they will quickly find that all
their profession is but a miserable self-deceiving; and that
indeed they believe not one word of the religion which they
profess. For of what their religion affirms to be in them-
selves, they find not any thing true or real. And what rea.?

VOL. XIV. M

162 AX EXPOSITION

son have they then to believe that the things which it speaks
of, that are without them, are one jot better ? If they have no
experience of what it affirms to be within them, what con-
fidence can they have of the reality of what it reveals to be
without them ? John tells us, that ' he who saith he loves
God whom he hath not seen, and doth not love his brother
whom he hath seen, is a liar.' Men who do not thino;s of an
equal concernment unto them wherein they may be tried, are
not to be believed in what they profess about greater things,
whereof no trial can be had. So he that believes not, who
experienceth not, the power of that which the religion he
professeth affirms to be in him, if he says that he doth be-
lieve other things which he can have no experience of, he is
a liar. For instance, he that professeth the gospel, avows
that the death of Christ doth crucify sin, that faith purifieth
the heart, that the Koly Ghost quickens and enables the soul
unto duty, that God is good and gracious unto all that come
unto him, that there is precious communion to be obtained
with liim by Christ, that there is great joy in believing.
These things are plainly, openly, frequently insisted on in
the gospel. Hence the apostle presseth men unto obedience
on the account of them ; and, as it were, leaves them at li-
berty from it, if they were not so ; Phil. ii. 11. Now if men
have lived long in the profession of these things, saying that
they are so, but indeed find nothing of truth, reality, or
power in them ; have no experience of the effects of them
in their own hearts or souls; what stable ground have they
of believing any thing else in the gospel whereof they can-
not have experience? A man professeth that the death of
Christ will mortify sin, and subdue corruption ; why doth
he believe it? Because it is so affirmed in the gospel. How
then, doth he find it to be so ? Hath it this effect upon his
soul, in his own heart? Not at all; he finds no such thing
in him. How then can this man believe that Jesus Christ
is the Son of God, because it is affirmed in the gospel ;
seeing that he finds no real truth of that which it affirms to
be in himself? So our Saviour argues, John iii. 12. ' If I
have told you earthly things, and ye believe not ; how will
ye believe, if I tell you heavenly things?' If you believe
not the doctrine of regeneration, which you ought to have
experience of, as a thing that is wrought in the hearts of

UPON PSALM CXXX. 163

men on the earth ; how can you assent unto tliose heavenly
mysteries of the gospel, which at first are to be received
by a pure act of faith, without any present sense or expe-
rience?

Of all dangers therefore in profession, let professors take
heed of this ; namely, of a customary, traditional, or doctri-
nal owning such truths, as ought to have their effects and
accomplishment in themselves, whilst they have no expe-
rience of the reality and efficacy of them. This is plainly
to have a form of godliness, and to deny the power thereof.
And of this sort of men do we see many turning Atheists,
scoffers, and open apostates. They find in themselves that
their profession was a lie; and that in truth they had none
of those things which they talked of; and to what end should
they continue longer in, the avowing of that which is not ?
Besides, finding these things which they have professed to
be in them, not to be so ; they think that what they have
believed of the things that are without them, are of no other
nature, and so reject them altogether.

You will say then. What shall a man do, who cannot find
or obtain an experience in himself of what is affirmed in the
world ? He cannot find the death of Christ crucifying sin in
him, and he cannot find the Holy Ghost sanctifying his na-
ture, or obtain joy in believing. What shall he then do ?
Shall he not believe, or profess those things to be so, be-
cause he cannot obtain a blessed experience of them? I an-
swer, our Saviour hath perfectly given direction in this
case, John vii. 17. ' If any man will do his will, he shall know
of the doctrine, whether it be of God, or whether I speak of
myself.' Continue in following after the things revealed in
the doctrine of the gospel, and you shall have a satisfactory
experience that they are true, and that they are of God;
cease not to act faith on them and you shall find their ef-
fects ; * for then shall we know, if we follow on to know the
Lord ;' Hoseavi. 3. Experience will ensue upon permanency
in faith and obedience. Yea, the first act of sincere believ-
ing will be accompanied with such a taste, will give the soul
so much experience, as to produce a firm adherence unto the
things believed. And this is the way to prove ' what is that
good, and acceptable, and perfect will of God,' which is re-
vealed unto us ; Rom. xii. 2.

M 2

164 AN EXPOSITION

Where there is an inward spiritual experience of the
power, reality, and efficacy of any supernatural truth, it gives
great satisfaction, stability, and assurance unto the soul. It
puts the soul out of danger, or suspicion of being deceived ;
and gives it to have the testimony of God in itself. So the
apostle tells us, ' he that believeth on the Son of God hath
the witness in himself ;' 1 John v. 10. He had discoursed of
the manifold testimony that is given in heaven by all the
holy persons of the Trinity, and on earth by grace and or-
dinances, unto the forgiveness of sin, and eternal life to be
obtained by Jesus Christ. And this record is true, firm, and
stable, an abiding foundation for souls to rest upon, that will
never deceive them. But yet all this while it is without us;
it is that which we have no experience of in ourselves:
only we rest upon it, because of the authority and faithful-
ness of them that gave it. But now he that actually be-
lieveth, he hath the testimony in himself; he hath by expe-
rience a real evidence and assurance of the things testified
unto, namely, ' that God hath given us eternal life, and that
this life is in the Son;' ver. 12. Let us then a little con-
sider wherein this evidence consisteth, and from whence
this assurance ariseth. To this end some few things must
be considered. As,

1. That there is a great answerableness and correspon-
dency between the heart of a believer, and the truth that he
doth believe. As the word is in the gospel, so is grace in
the heart ; yea, they are the same thing variously expressed;
Rom. vi. 17. * You have obeyed from the heart,' ng ov irape-
^69t]Ti TVTtov StSa^fjc* ' the form of doctrine delivered unto
you.' As our translation doth not, so I know not how in so few
words to express that which is emphatically here insinuated
by the Holy Ghost. The meaning is, that the doctrine of
the gospel begets the form, figure, image, or likeness of it-
self in the hearts of them that believe : so they are cast into
the mould of it. As is the one, so is the other. The prin-
ciple of grace in the heart, and that in the word, are as chil-
dren of the same parent, completely resembling and repre-
senting one another. Grace is a living word, and the word
is figured, limned grace : as is regeneration, so is a regene-
rate heart : as is the doctrine of faith, so is a believer. And
this gives great evidence unto, and assurance of, the things

UPON PSALM CXXX. 165

that are believed. As we have beard, so we have seen and
found it ; such a soul can produce the duplicate of the word,
and so adjust all things thereby.

2. That the first original expression of divine truth is not
in the word, no not as given out from the infinite abyss of
divine wisdom and veracity, but it is first hid, laid up, and
expressed in the person of Christ. He is the avx^trvTrog, the
first pattern of truth, which from him is expressed in the
word, and from and by the word, impressed on the hearts
of believers; so that as it hath pleased God that all the
treasures of wisdom and knowledge should be in him, dwell
in him, have their principal residence in him; Col. ii. 3. so
the whole word is but a revelation of the truth in Christ, or
an expression of his image and likeness to the sons of men.
Thus we are said to 'learn the truth as it is in Jesus;' Eph.
iv. 21. It is in Jesus originally and really, and from him it is
communicated unto us by the word. We are thereby taught,
and do learn it; for thereby, as the apostle proceeds, ' we are
renewed in the spirit of our mind, and do put on the new man,
which after God is created in righteousness, and true holi-
ness;' ver. 23, 24. First, the truth is in Jesus ; then it is ex-
pressed in the word; this word learned and believed, be-
comes grace in the heart, every way answering unto the
Lord Christ his image, from whom this transforming truth
did thus proceed. Nay, this is carried by the apostle yet
higher, namely, unto God the Father himself, whose image
Christ is, and believers his, through the word ; 2 Cor. iii. 18.
* We all with open face beholding as in a glass the glory of
the Lord, are changed into the same image, from glory to
glory, by the Spirit of the Lord;' whereunto add, chap.iv. 6.
' God, who commanded light to shine out of darkness, hath
shined into our hearts, to give the light of the knowledge of
God in the face of Jesus Christ.' The first pattern or ex-
ample of all truth and holiness is God himself; hereof Christ
is the image, ver. 4. Christ is the image of God, * the bright-
ness of his glory, and the express image of his person ;'
Heb. i. 3. 'The image of the invisible God;' Col. i. 15.
Hence we are said to see the glory of God in the face of
Jesus Christ; because he being his image, the love, grace,
and truth of the Father are represented and made conspicu-
ous in him. For we are said to behold it in his face, because

166 Ay EXPOSITION'

of the open and illustrious manifestation of the glory of God
in him. And how do we behold this glory ? In a glass (as
in a glass), that is, in the gospel, which hath the image and
likeness of Christ, who is the image of God, reflected upon
it, and communicated unto it. So have we traced truth
and grace from the person of the Father, unto the Son as a
raediato/, and thence transfused into the word. In the
Father it is essentially; in Jesus Christ originally and ex-
emplarily; and in the word as in a transcript or copy. But
doth it abide there ? No, God by the word of the gospel
shines into our hearts, chap. iv. 6. He irradiates our minds
with a saving light into it, and apprehension of it. And what
thence ensues? The soul of a believer is changed into the
same image by the effectual working of the Holy Ghost, chap,
iii. 18. that is, the likeness of Christ implanted on the word,
is impressed on the soul itself, whereby it is renewed into the
image of God, whereunto it was at first created. This brings
all into a perfect harmony. There is not where gospel truth
is effectually received, and experienced in the soul, only a
consonancy merely between the soul and the word, but be-
tween the soul and Christ by the word, and the soul and
God by Christ. And this gives assured establishment unto
the soul in the things that it doth believe. Divine truth
so conveyed unto us, is firm, stable, and immoveable. And
we can say of it in a spiritual sense, ' that which we have
heard, that which we have seen with our eyes, which we have
looked upon, and our hands have handled of the word of life,'
we knov/ to be true. Yea, a believer is a testimony to the
certainty of truth in what he is, much beyond what he is in
all that he saith. Words may be pretended; real effects
have their testimony inseparably annexed unto them.

3. Hence it appears, that there must needs be great as-
surance of those truths which are thus received and be-
lieved. For hereby are ' the senses exercised to discern good
and evil;' Heb. v. 14. Where there is a spiritual sense of
truth, of the good and evil that is in doctrines, from an in-
ward experience of what is so good, and from thence an
aversation unto the contrary; and this obtained Sia rriv c^tv,
by reason of a habit, or an habitual frame of heart, there is
strength, there is steadfastness and assurance. This is the
teaching of the unction, which will not, which cannot, de-

UPON PSALM CXXX. 167

ceive. Hence many of old and of late, that could not dis-
pute, could yet die for the truth. He that came to another,
and went about to prove by sophistical reasonings that there
was no such thing as motion ; had only this return from
him, who either was not able to answer his cavilling, or un-
willing to put himself to trouble about it, he arose, and walk-
ing up and down gave him a real confutation of his sophis-
try. It is so in this case ; when a soul hath a real experi-
ence of the grace of God, of the pardon ofsins, of the virtue
and efficacy of the death of Christ, of justification by his
blood, and peace with God by believing ; let men, or devils,
or angels from heaven oppose these things, if it cannot an-
swer their sophisms, yet he can rise up and walk : he can
with all holy confidence and assurance oppose his own sa-
tisfying experience unto all their arguings and suggestions.
A man will not be disputed out of what he sees and feels.
And a believer will abide as firmly by his spiritual sense, as
any man can by his natural.

This is the meaning of that prayer of the apostle, Col.
ii. 2. 'That your hearts might be comforted, being knit to-
gether in love, unto all riches of the full assurance of un-
derstanding, to the acknowledgment of the mystery of God,
and of the Father, and of Christ.' Understanding in the
mysteries of the gospel they had ; but he prays that by a
farther experience of it, they might come to the assurance
of understanding. To be true, is the property of the doc-
trine itself; to be certain or assured, is the property of our
minds. Now this experience doth so unite the mind and
truth, that we say, such a truth is most certain, whereas
certainty is indeed the property of our minds or their know-
ledge, and not of the truth known. It is certain unto us,
that is, we have an assured knowledge of it, by the experi-
ence we have of it. This is the assurance of understand-
ing here mentioned. And he farther prays, that we may
come to the riches of this assurance ; that is, to an abundant,
plentiful assurance. And that ac liri'^vwaiv, ' to the acknow-
ledgment of the mystery of God,' owning it from a sense
and experience of its excellency and worth.

And this is in the nature of all gospel truths ; they
are fitted and suited to be experienced by a believing soul.
There is nothing in them so sublime and high, nothing so

ies

AN EXPOSTIIOX

mysterious, nothing so seemingly low and outwardly con^'
temptible, but that a gracious soul hath experience of an
excellency, reality, power, and efficacy in it all. For in-
stance ; look on that which concerns the order and worship
of the gospt'l : this seems to many to be a mere external
thing, whereof a soul can have no inward sense or relish.
Notions there are many about it, and endless contentions,
but_what more? why let a gracious soul, in simplicity and
sincerity of spirit, give up himself to walk with Christ ac-'
cording to his appointment, and he shall quickly find such
a taste and relish in the fellowship of the gospel, in the
communion of saints, and of Christ amongst them, as that
he shall come up to such riches of assurance in the under-
standing and acknowledgment of the ways of the Lord, as
others by their disputing can never attain unto. What is
so high, glorious, and mysterious as the doctrine of the
ever blessed Trinity ? Some wise men have thought meet to
keep it veiled from ordinary Christians ; and some have de-
livered it in such terms, as that they can understand nothino-
by them. But take a believer who hath tasted how graci-
ous the Lord is, in the eternal love of the Father, the sreat
undertaking of the Son in the work of mediation and re-
demption, with the almighty work of the Spirit creating
grace and comfort in the soul, and hath had an experience
of the love, holiness, and power of God in them all, and he
will with more firm confidence adhere to this mysterious
truth ; being led into it and confirmed in it, by some few
plain testimonies of the word, than a thousand disputers
shall do, who only have the notion of it in their minds. Let
a real trial come, and this will appear. Few will be found
to sacrifice their lives on bare speculations. Experience
will give assurance and stability.

We have thus cleared the credit of the testimony, nOw
to be improved. It is evident on these grounds, that there
is a great certainty in those truths, whereof believers have
experience. Where they communicate their power unto the
heart, they give an unquestionable assurance of their truths.
And when that is once realized in the soul, all disputes
about it are put to silence.

These things being so, let us inquire into the faith and
experience of the saints on the earth, as to what they know

UPON PSALM CXXX. 169

of the truth proposed unto confirmation, namely, that there
is forgiveness with God. Let us go to some poor soul that
now walks comfortably under the light of God's counte-
nance, and say unto him. Did we not know you some while
since to be full of sadness; and great anxiety of spirit; yea,
sorrowful almost to death, and bitter in soul?

Ans. Yes, saith he, so it was indeed ; my days were con-
sumed with mourning, and my life with sorrow ; and I
walked heavily in fear and bitterness of spirit all the day
long.

Why, what ailed you, what was the matter with you ; see-
ing as to the outward things you were in peace?

A71S. The law of God had laid hold upon me, and slain
me ; I found myself thereby a woful sinner, yea, overwhelmed
with the guilt of sin. Every moment I expected tribulation
and wrath from the hand of God ; ' my sore ran in the night
and ceased not, and my soul refused comfort.'

How is it then that you are thus delivered, that you are
no more sad? Where have you found ease and peace? have
you been by any means delivered, or did your trouble wear
off, and depart of its own accord ?

» Ans. Alas no ! had I not met with an effectual remedy, I
had sunk and everlastingly perished.

What course did you take ?

A71S. I went unto him by Jesus Christ against whom I
have sinned, and have found him better unto me than I
could expect, or ever should have believed, had not he over-
powered my heart by his Spirit. Instead of wrath, which I
feared, and that justly, because I had deserved it, he said unto
me in Christ, 'fury is not in me.' For a long time I thought
it impossible that there should be mercy and pardon for
me, or such a one as I. But he still supported me, some-
times by one means, sometimes by another ; until taking
my soul near to himself, he caused me to see the folly of my
unbelieving heart, and the vileness of the hard thoughts I
had of him, and that indeed there is with him forgiveness
and plenteous redemption. This hath taken away all my
sorrows, and given me quietness with rest and assurance.

But are you sure now that this is so ? may you not pos-
sibly be deceived ?

Atis. Says the soul ; I have not the least suspicion of any

170 AN EXPOSITION

such matter ; and if at any time aught doth arise to that pur-
pose, it is quickly overcome.

But how are you confirmed in this persuasion?

Ans. That sense of it wliich I have in my heart, that
sw^eetness and rest which I have experience of, that influ-
ence it hath upon my soul, that obligation I find laid upon
me by it unto all thankful obedience ; that relief, support-
ment, and consolation that it hath afforded me in trials and
troubles, in the mouth of the grave, and entrances of eter-
nity, all answering what is declared concerning these things
in the word, will not suffer me to be deceived. I could not
indeed receive it, until God was pleased to speak it unto
me. But now let Satan do his utmost, I shall never cease to
bear this testimony, that there is mercy and forgiveness
with him.

How many thousands may we find of these in the world,
who have had such a seal of this truth in their hearts, as
they cannot only securely lay down their lives in the con-
firmation of it, if called thereunto, but also do cheerfully
and triumphantly venture their eternal concernments upon
it. Yea, this is the rise of all that peace, serenity of mind,
and strong consolation which in this world they are made
partakers of.

Now this is to me, on the principles before laid down,
an evidence great and important. God hath not manifested
this truth unto the saints, thus copied it out of his word,
and exemplified it in their souls, to leave them under any
possibility of being deceived.

Institution of religious ivorskip an evidence of forgiveness.

Seventhly, God's institution of religious worship and
honour therein to be rendered unto him by sinners, is another
evidence, that there is forgiveness with him. I have instanced
before in one particular of worship to this purpose ; namely,
in that of sacrifices. But therein we intended only their
particular nature and signification, how they decbred and
manifested reconciliation, atonement, and pardon. That
now aimed at, is to shew, how all the worship that God hath
appointed unto us, and all the honour which we give unto

UPON PSALM CXXX. 171

his holy majesty thereby, is built upon the same foundation,
namely, a supposition of forgiveness ; and is appointed to
teach it, and to ascertain us of it, which shall briefly be de-
clared. To this end observe,

1. That the general end of all divine and religious wor-
ship is to raise unto God a revenue of glory out of the cre-
ation. Such is God's infinite natural self-sufficiency, that
he stands in need of no such glory and honour. He was in
himself no less infinitely and eternally glorious, before the
creation of all or any thing whatever, than he will be, when
he shall be encompassed about with the praises of all the
works of his hands. And such is his absolute perfection,
that no honour given unto him, no admiration of him, no as-
cription of glory and praise, can add any thing unto him.
Hence, saith the psalmist, * My goodness extends not unto
thee ;' Psal. xvi.2. It doth not so reach thee as to add unto
thee, to profit thee, as it may do the saints that are on earth.
As he in Job, chap. xxii. 23. ' Can a man be profitable unto
God, as a man that is wise may be profitable unto himself?'
Is it any pleasure to the Almighty that thou art righteous,
or is it gain unto him that thou makest thy ways perfect ?
There is no doubt, but that it is well-pleasing unto God,
that we should be righteous and upright. But we do him
not a pleasure therein, as though he stood in need of it, or
it were advantage or gain unto him. And again, chap,
XXXV. 7. 'If thou be righteous, what givest thou him, or what
receiveth he at thine hand V And the reason of all this
the apostle gives us, Rora. xi. 36. 'Of him, and through
him, and to him are all things.' Being the first sovereign
cause, and last absolute end of all things, every way perfect
and self-sufficient, nothing can be added unto him. Or, as
the same apostle speaks, ' God that made the world and all
things therein, seeing that he is Lord of heaven and earth,
is not worshipped with men's hands, as though he needed
any thing, seeing he giveth unto all life, and breath, and all
things;' Acts xvii. 24, 25. As he himself pleads at large,
Psal. I. 7—13.

2. Wherefore, all the revenue of glory that God will receive
by his worship depends merely on his own voluntary choice
and appointment. All worship, I say, depends now on the
sovereign will and pleasure of God. It is true, there is a

172

AX EXPOSITION

natural worship due from rational creatures, by the law of
their creation. This was indispensably and absolutely ne-
cessary at first. The very being of God, and order of things
required that it should be so. Supposing that God had made
such creatures as we are, it could not be, but that moral
obedience was due unto him; namely, that he should be be-
lieved in, trusted and obeyed as the first cause, last end, and
sovereign Lord of all. But the entrance of sin, laying the
sinner absolutely under the curse of God, utterly put an end
to this order of things. Man was now to have perished im-
mediately, and an end to be put unto the law of this obedi-
ence. But here, in the sovereign will of God, an interposi-
tion was made between sin and the sentence ; and man was
respited from destruction. All worship following hereon,
even that which was before natural by the law of creation, is
now resolved into an arbitrary act of God's will.

And unto this end is all worship designed, namely, to
give glory unto God. For as God hath said, that ' he will
be'sanctified in all that draw nigh unto him,' that is, in his
worship, and that therein 'he will be glorified,' Lev. x. 3.
and, that ' he that offereth him praise/ that is, performeth any
part of his worship and service, ' glorifieth him,' Psal. 1. 23.
so the nature of the thing itself declareth that it can have no
other end. By this he hath all Lis glory even from the in-
animate creation.

Consider, that God hath not prescribed any worship
of himself, unto the angels that sinned. They are indeed
under his power, and he useth them as he pleaseth to serve
the ends of his holy providence. Bounds he prescribes
unto them by his power, and keeps them in dread of the full
execution of his wrath. But he requires not of them that
they should believe in him. They believe indeed, and trem-
ble. They have a natural apprehension of the being, power,
providence, holiness, and righteousness of God, which is
inseparable from their natures, and they have an expectation
from thence of that punishment and vengeance which is
due unto them, which is inseparable from them as sinners.
And this is their faith. But to believe in God, that is, to
put their trust in him, to resign up themselves unto him,
God requires it not of them. The same is the case with
them also, as to love, and fear, and delight, all inward atfec-

UPON PSALM CXXX. 173

tions which are the proper worship of God. These they have
not, nor doth God any longer require them in them. They
eternally cast them off in their first sin. And where these
are not, where they are not required, where they cannot be,
there no outward worship can be prescribed or appointed.
For external instituted worship is nothing but the way that
God assigns, and chooseth to express and exercise the in-
ward affections of our minds towards him. He rules the
fallen angels 'per nutum providentise,' not ' verbum prse-
cepti.' Now as God dealt with the angels, so also would
he have dealt with mankind, had he left them all under the
curse, without remedy or hope of relief. As he doth with
them, he eternally satisfies himself in that revenue of glory
which ariseth unto him in their punishment; so also he would
have done with these, had there been no forgiveness with
him for them. He would not have required them to fear,
love, or obey him, or have appointed unto them any way of
worship, whereby to express such affections towards him.
For to what end should he have done it ? What righteous-
ness would admit, that service, duty, and obedience should
be prescribed unto them, who could not, ought not to have
any expectation or hope of acceptance or reward ? This is
contrary to the very first notion which God requires in us of
his nature. ' For he that cometh unto God must believe
that he is, and that he is a rewarder of all them that dili-
gently seek him;' Heb. xi, 6. which would not be so, should
he appoint a voluntary worship, and not propose a reward
to the worshippers. Wherefore,

3. It is evident that God. by the prescription of a wor-
ship unto sinners, doth fully declare that there is forgiveness
with him for them. For,

1. He manifests thereby that he is willing to receive a
new revenue of glory from them. This, as we have proved,
is the end of worship. This he would never have done, but
with a design of accepting and rewarding to his creatures.
For do we think that he will be beholden unto them? That
he will take and admit of their voluntary reasonable service
according to his will and command, without giving them
a reward, yea, and such a one as their obedience holds no
proportion unto? no such thing would become his infinite
self-sufficiency, goodness, and bounty. This the wife of

174 AN EXPOSITION

Manoah well pleads, Judg. xiii. 23. * If,' saith she, ' the
Lord were pleased to kill us, he would not have received
a meat-ofFering, and a burnt-offering, at our hands.' His
acceptance of worship from us, is an infallible demonstra-
tion, that he will not execute against us the severity of the
first curse. And this is clearly evidenced in the first re-
cord of solemn instituted worship performed by sinners.
Gen. iv. 4. * God had respect unto Abel and his offering.'
Some think that God gave a visible pledge of his acceptance
of Abel and his offering; it may be it was by fire from hea-
ven. For how else should Cain so instantly know, that his
brother and his offering were accepted, but that he and his
vv^ere refused ? However it were, it is evident that what tes-
timony God gave of the acceptance of his offering, the same
he gave concerning his person ; and that in the first place
he had respect unto Abel, and then to his offering. And
therefore the apostle saith, that thereby he obtained * wit-
ness that he was righteous ;' Heb. xi. 4. that is, the witness
or testimony of God himself. Now this was in the forgive-
ness of his sins ; without which he could neither be righteous
nor accepted, for he was a sinner. This God declared by
acceptance of his worship. And thus we also, if we have
any testimony of God's acceptance of us in any part of his
worship, should employ it to the same end. Hath God en-
larged our hearts in prayer? Hath he given us an answer
unto any of our supplications? Hath he refreshed our hearts
in the preaching and dispensation of the word, or any other
ordinance ? We are not to rest in the particular, about which
our communion with him hath been. Our doing so is the
cause why we lose our experiences. They lie scattered up
and down, separated from their proper root, and so are easily
lost. But this is that which we should first improve such
particular experiences in the worship of God unto; namely,
that God hath pardoned our sins, and accepted our persons
thereon ; for without that, none of our worship or service
would please him, or be accepted with him.

2. Hereby God lets us know, that he deals with us upon
new terms, so that, notwithstanding sin, we may enjoy his
love and favour. For this we have the engagement of his
truth and veracity, and he cannot deceive us; but yet by
this command of his for his worship, we should be deceived

UPON PSALM CXXX. 175

if there were not forgiveness with him. For it gives us en-
couragement to expect, and assurance of finding acceptance
with him, which without it cannot be obtained. This then
God declares by his institution of, and command for, his wor-
ship, namely, that there is nothing that shall indispensably
binder those who give up themselves unto obedience of
God's commands, from enjoying his love and favour, and
communion with him.

4. For matter of fact ; it is knowm and confessed that
God hath appointed a worship for sinners to perform. All
the institutions of the Old and New Testament bear witness
hereunto. God was the author of them. And men know
not what they do, when either they neglect them, or would
be intermixing their own imaginations with them. What can
the mind of man conceive or invent that may have any in-
fluence into this matter, to secure the souls of believers of
their acceptance with God ? Is there any need of their tes-
timony to the truth, faithfulness, and goodness of God?
These things he hath taken upon himself. This then is that
which is to be fixed on our souls, upon our first invitation
unto religious worship ; namely, that God intends a new
revenue of glory from us, and therefore declares that there is
a way for the taking away of our sins, without which we can
give no glory to him by our obedience, and this is done only
by forgiveness.

5. There are some ordinances of worship appointed for
this very end and purpose to confirm unto us the forgiveness
of sin. Especially in that worship which is instituted by
the Lord Jesus under the New Testament. I shall instance
in one or two.

1. The ordinance of baptism. This was accompanied
with the dawning of the gospel, in the ministry of John the
Baptist. And he expressly declared in his sermons upon
it, that it was instituted of God to declare the ' remission of
sins ;' Mark i. 4.

It is true, the Lord Christ submitted unto that ordinance
(and was baptized by John), who had no sin. But this be-
longed unto the obedience which God required of him, as for
our sakes he was made under the law. He was to observe
all ordinances and institulions of the worship of God ; not
for any need he had in his own person of the especial ends

176 AN EXPOSITION

and significations of some of them ; yet, as he was our spon-
sor, surety, and mediator, standing in our stead in all that
he so did, he was to yield obedience unto them, that so he
might 'fulfil all righteousness;' Matt. iii. 13. So was he
circumcised, so he was baptized, both which had respect
unto sin, though absolutely free from all sin in his own
person ; and that because he was free from no obedience
unto any command of God.

But as was said, baptism itself, as appointed to be an or-
dinance of worship for sinners to observe, was a declaration
of that forgiveness that is with God. It was so in its first
institution. God calls a man in a marvellous and miraculous
manner; gives him a ministry from heaven ; commands him
to go and baptize all those, who, confessing their sins, and
professing repentance of them, should come to him, to have
a testimony of forgiveness. And as to the especial nature
of this ordinance, he appoints it to be such, as to represent
the certainty and truth of his grace in pardon, unto their
senses by a visible pledge. He lets them know that he
would take away their sin, wherein their spiritual defilement
doth consist, even as water takes away the outward filth of
the body ; and that hereby they shall be saved, as surely as
Noah and his family were saved in the ark swimming upon
the waters ; 1 Pet. iii. 21. Now how great a deceit must
needs in this whole matter have been put upon poor sinners,
if it were not infallibly certain, that they might obtain for-
giveness with God.

After the entrance of this ordinance in the ministry of
John, the Lord Christ takes it into his own hand, and com-
mands the observation of it unto all his disciples. I dispute
not now, who are the proper immediate objects of it; whe-
ther they only who actually can make profession of their
faith, or believers with their infant seed. For my part, I be-
lieve that all whom Christ loves and pardons, are to be made
partakers of the pledge thereof. And the sole reason which
they of old insisted on, why the infants of believing parents
should not be baptized, was, because they thought they had
no sin, and therein we know their mistake. But I treat not
now of these things ; only this I say is certain, that in the
prescription of this ordinance unto his church, the great in-
tention of the Lord Christ was to ascertain unto us the for-

UPON PSALM CXXX. 177

giveness of sins. And sinners are invited to a participation
of this ordinance for that end, that they may receive the par-
don of their sins; that is, an infallible pledge and assurance
of it; Acts ii. 38. And the very nature of it declareth this
to be its end, as was before intimated. This is another en-
gagement of the truth, and faithfulness, and holiness of God,
so that we cannot be deceived in this matter. 'There is,'
saith God, * forgiveness with me ;' saith the soul. How Lord
shall I know, how shall I come to be assured of it? for by
reason of the perpetual accusations of conscience, and the
curse of the law upon the guilt of my sin, I find it a very hard
matter for me to believe. Like Gideon, I would have a token
of it. Why, behold, saith God, 1 will give thee a pledge
and a token of it which cannot deceive thee. When the
world of old had been overwhelmed with a deluge of waters
by reason of their sins, and those who remained, though they
had just cause to fear that the same judgment would again
befall them or their posterity, because they saw there was
like to be the same cause of it, the thoughts and imaginations
of the hearts of men being evil still, and that continually ;
to secure them against these fears, I told them that I would
destroy the earth no more with water ; and I gave them a
token of my faithfulness therein, by placing my bow in the
cloud. And have I failed them ? though the sin and wick-
edness of the world hath been since that day unspeakably
great, yet mankind is not drowned again, nor ever shall be:
I will not deceive their expectation from the token I have
given them. Wherever then there is a word of promise con-
firmed with a token, never fear a disappointment. But so is
this matter. I have declared that there is forgiveness with
me, and to give you assurance thereof, I have ordained this
pledge and sign, as a seal of my word, to take away all doubts
and suspicion of your being deceived. As the world shall
be drowned no more, so neither shall they who believe, come
short of forgiveness.

And this is the use which we ought to make of this or-
dinance. It is God's security of the pardon of our sins,
which we may safely rest in.

2. The same is the end of that other great ordinance of
the church, the supper of the Lord. The same thing is
therein confirmed unto us by another sign, plfedge, token,

VOL. XIV. N

178 AN Exposriiox

or seal. We have shewn before, what respect gospel for-
giveness hath unto the death or blood of Jesus Christ. That
is the means whereby for us it is procured, the way whereby
it comes forth from God, unto the glory of his righteous-
ness and grace, which afterward must be more distinctly
insisted on. This ordinance, therefore, designed and ap-
pointed on purpose for the representation and calling to
remembrance of the death of Christ, with the communi-
cation of the benefits thereof unto them that believe, doth
principally intend our faith and comfort in the truth under
consideration. And therefore, in the very institution of it,
besides the jreneral end before mentioned, which had been
sufficient for our security, there is moreover added an es-
pecial mention of the forgiveness of sin ; for so speaks our
Saviour, in the institution of it for the use of the church unto
the end of the world ; Matt. xxvi. 28. 'This is my blood of
the new testament, which is shed for many for the remission
of sins.' As if he had said, the end for which I have ap-
pointed the observance of this duty and service unto you, is
that I may testify thereby unto you, that by my blood, the
sacrifice of myself, and the atonement made thereby, I have
purchased for you the remission of your sins, which you
shall assuredly be made partakers of. And more I shall not
add unto this consideration, because the death of Christ
respected in this ordinance will again occur unto us.

3. What is the end of all church order, assemblies, and
worship ? What is a church? Is it not a company of sinners
gathered together according unto God's appointment, to give
glory and praise to him for pardoning grace, for the forgive-
ness of sins, and to yield him that obedience which he re-
quires from us, on the account of his having so dealt with
us ? This is the nature, this is the end of a church. He that
understandeth it not, he that useth it not unto that end, doth
but abuse that great institution. And such abuse the world
is full of. Some endeavour to make their own secular ad-
vantages by the pretence of the church. Some discharge
the duty required in it, with some secret hopes that it shall
be their righteousness before God. Some answer only tlieir
light and convictions in an empty profession. This alone is
the true end, the true use of it. We assemble ourselves to
learn that there is forgiveness with God through Christ; to

UPON PSALM CXXX. 179

pray that we may be made partakers of it ; to bless and
praise God for our interest in it; to engage ourselves unto
that obedience which he requires upon the account of it.
And were this constantly upon our minds, and in our designs,
we might be more established in the faith of it, than it may
be the most of us are.

4. One particular instance more of this nature shall con-
clude this evidence: God hath commanded us, the Lord
Christ hath taught us to pray for the pardon of sin, which
gives us unquestionable security that it may be attained, that
it is to be found in God. For the clearing whereof observe,

1. That the Lord Christ, in the revelation of the will of
God unto us, as unto the duty that he required at our hands,
hath taught and instructed us to pray for the forgiveness
of sin. It is one of the petitions which he hath left on
record for our use and imitation in that summary of all
prayer which he hath given us. Matt. vi. 12. ' Forgive us
our debts,' our trespasses, our sins: some contend that this
is a form of prayer to be used in the prescript limited words
of it. All grant that it is a rule for prayer, comprising the
heads of all necessary things, that we are to pray for, and
obliging us to make supplications for them. So then, upon
the authority of God revealed unto us by Jesus Christ, we
are bound in duty to pray for pardon of sins, or forgiveness.

2. On this supposition, it is the highest blasphemy and
reproach of God imaginable, to conceive that there is not
forgiveness with him for us. hideed, if we should go upon
our own heads without his warranty and authority, to ask
any thing at his hand, we might well expect to meet with
disappointment. For what should encourage us unto any
such boldness? But now, when God himself shall command
us to come, and ask any thing from him, so making it
thereby our duty, and that the neglect thereof should be
our great sin and rebellion against him ; to suppose he hath
not the thing in his power to bestow on us, or that his will
is wholly averse from so doing, is to reproach him with want
of truth, faithfulness, and holiness, and not to be God. For
what sincerity can be in such proceedings ? Is it consistent
with any divine excellency ? Could it have any other end,
but to deceive poor creatures? either to delude them if they
do pray according to his command, or to involve them in

N 2

180 AN EXPOSITION

farther guilt, if they do not? God forbid any such thoughts
should enter into our hearts. But,

3. To put this whole matter out of question, God hath
promised to hear our prayers, and in particular those which
we make unto him for the forgiveness of sin. So our Saviour
hath assured us, that what we ask in his name, it shall be
done for us. And he hath, as we have shewed, taught us
to ask this very thing of God as our heavenly Father; that
is, in his name. For in and through him alone is he a Fa-
ther unto us. 1 need not insist on particular promises to
this purpose, they are, as you know, multiplied in the Scrip-
tures.

What hath been spoken may suffice to establish our pre-
sent argument, namely, that God's prescription of religious
worship unto sinners, doth undeniably prove that with him
there is forgiveness ; especially considering that the prin-
cipal parts of the worship so prescribed and appointed by
him, are peculiarly designed to confirm us in the faith
thereof.

And this is the design of the words that we do insist
upon ; ' there is forgiveness with thee, that thou mayest be
feared.' The fear of God, as we have shewed in the Old Tes-
tament, doth frequently express, not that gracious affection
of our minds, which is distinctly so called 5 but that whole
worship of God, wherein that and all other gracious affec-
tions towards God are to be exercised. Now the psalmist
tells us, that the foundation of this fear or worship, and the
only motive and encouragement for sinners to engaoe in it
and give up themselves unto it is this, that there is foro-ive-
ness with God. Without this no sinner could fear, serve,
or worship him. This therefore is undeniably proved by the
institution of this worship, which was proposed unto con-
firmation.

The end of all these things, as we shall afterward at large
declare, is to encourage poor sinners to believe, and to evi-
dence how inexcusable they will be left, who notwithstand-
standing all this, do through the power of their lusts and
unbelief, refuse to come to God in Christ that they may be
pardoned. Yea, the laying open of the certainty and ful-
ness of the evidence given unto this truth, makes it plain
and conspicuous, whence it is tliat men perish in and for

UPON PSALM CXXX. 181

their sins. Is it for want of mercy, goodness, grace, or pa-
tience in God ? Is it through any defect in the mediation of
the Lord Christ ? Is it for want of the mightiest encourage-
ments and most infallible assurances, that with God there
is forgiveness ? Not at all, but merely on the account of their
own obstinacy, stubbornness, and perverseness. They will
not come unto this light, yea, they hate it, because their deeds
are evil. They will not come to Christ, that they may have
life. It is merely darkness, blindness, and love of sin, that
brings men to destruction. And this is laid open, and all
pretences and excuses are removed, and the shame of men's
lusts made naked by the full confirmation of this truth, which
God hath furnished us withal.

Take heed you that hear or read these things ; if they
are not mixed with faith, they will add greatly to your
misery. Every argument will be your torment. But these
considerations must be insisted on afterward.

Moreover, if you will take into your minds what hath
been delivered in particular, concerning the nature and end
of the worship of God which you attend unto, you may be
instructed in the use and due observation of it. When you
address yourselves unto it, remember that this is that which
God requires of you who are sinners; that this he would not
have done, but with thoughts and intention of mercy for sin-
ners. Bless him with all your souls, that this is laid as the
foundation of all that you have to do with him. You are
not utterly cast off, because you are sinners. Let this sup-
port and warm your hearts, when you go to hear, to pray, or
any duty of worship. Consider what is your principal work
in the whole. You are going to deal with God about for-
giveness, in the being, causes, consequents, and effects of
it. Hearken what he speaks, declares, or reveals about it ;
mix his revelation and promises with faith. Inquire dili-
gently into all the obedience and thankfulness, all those
duties of holiness and righteousness, which he justly ex-
pects from them who are made partakes of it ; so shall you
observe the worship of God unto his glory, and your own
advantage.

182 AN EXPOSITION

The giving and establishing of tkt new covenant another evidence of forgive-
ness with God. The oath of God engaged in the confirmation thereof.

Eighthly, Another evidence hereof may be taken from
the making, establishing and ratifying of the new covenant.
That God would make a new covenant with his people is often
promised, often declared. See, among other places, Jer.
xxxi. 31, 32. and that he hath done so accordingly, the apo-
stle at large doth manifest, Heb. viii. 8 — 12. Now herein
sundry things unto our present purpose may be considered.
For,

First, It is supposed that God had before made another
covenant with mankind. With reference hereunto is this said
to be a new one. It is opposed unto another that was be-
fore it, and in comparison whereof that is called old, and
this said to be new, as the apostle speaks expressly in the
place before mentioned. Now a covenant between God and
man is a thing great and marvellous ; whether we consider
the nature of it, or the ends of it; in its own nature it is a
convention, compact, and agreement, for some certain ends
and purposes between the holy Creator and his poor crea-
tures. How infinite, how unspeakable must needs the grace
and condescension of God in this matter be ? For what is
poor miserable man, that God should set his heart upon
him, that heshould,asit were, give bounds to his sovereignty
over him, and enter into terms of agreement with him? For
whereas before he was a mere object of his absolute do-
minion, made at his will, and for his pleasure, and on the
same reasons to be crushed at any time into nothing; now
he hath a bottom, and ground given him to stand upon,
whereon to expect good things from God, upon the account
of his faithfulness and righteousness. God, in a covenant,
gives those holy properties of his nature unto his creatures,
as his hand or arm for him to lay hold upon, and by them
to plead and argue with him. And without this a man
could have no foundation for any intercourse or communion
with God, or of any expectation from him, nor any direction
how to deal with him in any of his concernments. Great
and signal then was the condescension of God, to take his

UPON PSALM CXXX. 183

poor creature into covenant with himself. And especially
will this be manifest, if we consider the ends of it, and why
it is that God thus deals with man. Now these are no other
than that man might serve him aright, be blessed by him,
and be brought unto the everlasting enjoyment of him, all
unto his glory. These are the ends of every covenant that
God takes us into with himself. And these are the whole
of man. No more is required of us in a way of duty ; no
more can be required by us to make us blessed and happy,
but what is contained in them. That we might live to God,
be accepted with him, and come to the eternal fruition of
him, is the whole of man, all that we were made for, or are
capable of; and these are the ends of every covenant that
God makes with men ; being all comprised in that solemn
word, that ' he will be their God, and they shall be his
people.'

Secondly, This being the nature, this the end of a cove-
nant, there must be some great and important cause, to
change, alter, and abrogate a covenant once made and esta-
blished, to lay aside one covenant, and to enter into another.
And yet this tiie apostle says expressly that God had done,
Heb. viii. 13. and proves it, because himself calls that which
he promised a new covenant, which undeniably confirms
two things. First, That the other was become old ; and
secondly, That being become so, it was changed, altered,
and removed, I know the apostle speaks immediately of
the old administration of the covenant under the Old Tes-
tament of Mosaical institutions : but he doth so with refer-
ence unto that revival which in it was given to the first co-
venant made with Adam. For in the giving of the law, and
the curse wherewith it was accompanied, which were im-
mixed with that administration of the covenant, there was a
solemn revival and representation of the first covenant, and
its sanction, whereby it had life and power given it to keep
the people in bondage all their days. And the end of the
abolition or taking away of the legal administration of the
covenant, was merely to take out of God's dealing with his
people, all use and remembrance of the first covenant. As
was said therefore, to take away, disannul, and change a
covenant so Made, ratified, and established betwixt God and
man, is a matter that must he resolved into some cogent.

184 AN EXPOSITION

important, and indispensable cause. And this will the more
evidently appear, if we consider,

1. In general, that the first covenant was good, holy,
righteous, and equal. It was such as became God to make,
and was every way the happiness of the creature to ac-
cept of. We need no other argument to prove it holy and
good, than this, that God made it. It was the effect of in-
finite holiness, wisdom, righteousness, goodness, and grace.
And therefore in itself was it every way perfect ; for so are
all the works of God. Besides, it was such as man, when
through his own fault he cannot obtain any good by it, and
must perish everlastingly by virtue of the curse of it; yet
cannot but subscribe unto its righteousness and holiness.
The law was the rule of it, therein is the tenor of it contained.
Now, saith the apostle, whatever becomes of the sin, and
the sinner, * the law is holy, and the commandment is holy,
and just, and good;' Rom. vii. 12. Holy in itself, and its
own nature, as being the order and constitution of the most
holy God. Just and equal with reference unto us; such as
we have no reason to complain of, or repine against the au-
thority of it, and the terms of it are most righteous. And
not only so, but it is good also, that which notwithstanding
the appearance of rigour and severity which it is accompanied
withal, had in it an exceeding mixture of goodness and grace,
both in the obedience constituted in it, and the reward an-
nexed unto it ; as might be more fully manifested, were that
our present work.

2. In particular it was good, holy, and righteous, in all
the commands of it, in the obedience which it required. And
two things there were that rendered it exceeding righ-
teous, in reference unto its precepts or commands. First,
That they were all suited unto the principles of the nature of
man created by God, and in the regular acting whereof con-
sisted his perfection. God in the first covenant required
nothing of man, prescribed nothing unto him, but what there
was a principle for the doing and accomplishing of it in-
grafted and implanted on his nature ; which rendered all
those commands equal, holy, and good. For what need ^ly
man complain of that which requires nothing of him, but
what he is from his own frame and principles inclined unto?
Secondly, All the commands of it were proportionate unto

UPON PSALM CXXX. 185

the strength and ability of them to whom they were given.
God in that covenant required nothing of any man, but what
he had before enabled him to perform ; nothing above his
strength, or beyond his power: and thence was it also righ-
teous. Secondly, It was exceeding good, holy, and righ-
teous, upon the account of its promises and rewards. ' Do
this,' saith the covenant ; this which thou art able to do,
which the principles of thy nature are fitted for, and in-
clined unto. Well, what shall be the issue thereof? Why,
* do this and live ;' life is promised unto obedience, and that
such a life, as both for the present and future condition of the
creature, was accompanied with every thing that was need-
ful to make it blessed and happy. Yea, this life having in
it the eternal enjoyment of God, God himself as a reward,
was exceedingly above whatever the obedience of man could
require as due, or have any reason, on any other account, but
merely of the goodness of God to expect.

Thirdly, There was provision in that covenant for the
preservation and manifestation of the gloiy of God, what-
ever was the event on the part of man. This was provided
for in the wisdom and righteousness of God. Did man con-
tinue in his obedience, and fulfil the terms of the covenant;
all things were laid in subserviency to the eternal glory of
God in his reward. Herein would he for ever have manifested
and exalted the glory of his holiness, power, faithfulness,
righteousness, and goodness. As an almighty creator and
preserver, as a faithful God, and righteous reward er would
he have been glorified. On supposition on the other side,
that man by sin and rebellion should trangress the terras and
tenor of this covenant, yet God had made provision that no
detriment unto his glory should ensue thereon. For by the
constitution of a punishment proportionable in his justice
unto that sin and demerit, he had provided that the glory of
his holiness, righteousness, and veracity in his threatenings
should be exalted, and that to all eternity. God would have
lost no more glory and honour by the sin of man, than by the
sin of angels, which in his infinite wisdom and righteousness
is become a great theatre of his eternal glory. For he is no
less excellent in his greatness and severity, than in his good-
ness and power.

186 AN EXPOSITION

Wherefore we may now return urrto our former inquiry.
All things being thus excellently and admirably disposed in
infinite wisdom and holiness in this covenant, the whole duty
and blessedness of man being fully provided for, and the
glory of God absolutely secured upon all events, what was
the reason that God left not all things to stand or fall ac-
cording to the terms of it? Wherefore doth he reject and lay
aside this covenant, and promise to make another, and do so
accordingly? Certain it is, that he might have continued it
with a blessed security to his own glory; and he makes 'all
things for himself, even the wicked for the day of evil,'

God himself shews what was the only and sole reason of
this dispensation, Heb. viii. 7 — 13. The sum of it is this.
Notwithstanding the blessed constitution of the first cove-
nant, yet there was no provision for the pardon of sin, no
room or place for forgiveness in it ; but on supposition that
man sinned, he was in that covenant left remediless. God
had not in it revealed that there was any such thing as for-
giveness with him; nor had any sinner the least hope or
grounds of expectation from thence of any such thing in him.
Die he must and perish, and that without remedy or re-
covery. Now, saith God, this must not be. Mercy, good-
ness, grace, require another state of things. This covenant
will not manifest them ; their effects will not be communi-
cated to poor sinners by it. Hence, saith he, it is faulty ;
that is, defective, I will not lose the glory of them, nor shall
sinners be unrelieved by them. And, therefore, although I
may strictly tie up all mankind unto the terms of this ; yet,
I will make another covenant with them, wherein they shall
know and find, that there is forgiveness with me, that they
may fear me.

Now next to the blood of Christ, whereby this covenant
was ratified and confirmed, this is the greatest evidence that
can possibly be given, that there is forgiveness with God.
To what end else doth God make this great alteration in the
eflfects of his will, in his way of dealing with mankind? As
forgiveness of sin is expressly contained in the tenor and
words of the covenant, so set it aside, and it will be of no
more use or advantaoe than the former. For as this covenant
is made directly with sinners, nor was there any one in the

UPON PSALM CXXX. 187

world, when God made it that was not a sinner, nor is it of
use unto any but sinners, so is forgiveness of sins the very-
life of it.

Hence we may see two things : first, The greatness of
forgiveness, that we may learn to value it; and, secondly.
The certainty of it, that we may learn to believe it.

First, The greatness of it. God would not do so great a
thing as that mentioned, but for a great, the greatest end.
Had it not been a matter of the greatest importance unto the
glory of God, and the good of the souls of men, God would
not for the sake of it, have laid aside one covenant, and made
another. We may evidently see how the heart of God was
set upon it, how his nature and will were engaged in it. All
this was done that we might be pardoned. The old glorious
fabric of obedience and rewards shall be taken down to the
ground, that a new one may be erected for the honour and
glory of forgiveness. God forbid that we should have slight
thoughts of that which was so strangely and wonderfully
brought forth, wherein God had as it were embarked his great
glory. Shall all this be done for oursakes, and shall we under-
value it, or disesteem it? God forbid. God could, if I may
so say, more easily have made a new world of innocent crea-
tures, and have governed them by the old covenant, than
have established this new one for the salvation of poor sin-
ners ; but then where had been the glory of forgiveness? It
could never have been known, that there was forgiveness
with him. The old covenant could not have been preserved,
and sinners pardoned. Wherefore God chose rather to leave
the covenant, than sinners unrelieved, than grace unexalted,
and pardon unexercised. Prize it, as you prize your souls,
and give glory unto God for it, as all those that believe will
do unto eternity.

Secondly, For the security of it, that we may believe it.
What greater can be given? God deceiveth no man, no
more than he is deceived. And what could God, that cannot
lie, do more to give us satisfaction herein than he hath done?
Would you be made partakers of this forgiveness ? Go unto
God, spread before him this whole matter; plead with him
that he himself hath so far laid aside the first covenant, of
his own gracious will as to make a new one ; and that merely
because it had no forgiveness in it. This he hath made on

188 AN EXPOSITION

purpose that it might be known, that there is forgiveness in
him. And shall not we now be made partakers of it? Will
he now deny that unto us, which he hath given such as-
surance of, and raised such expectations concerning it? No-
thing can here wrong us, nothing can ruin us but unbelief.
Lay hold on this covenant, and we shall have pardon. This
God expresseth, Isa. xxvii. 4, 5. Will we continue on the
old bottom of the first covenant? All that we can do there-
on, is but to set thorns and briers in the way of God, to
secure ourselves from his coming against us and upon us
with his indignation and fury. Our sins are so, and our
righteousness is no better. And what will be the issue ?
Both they and we shall be trodden down, consumed, and
burnt up. What way then, what remedy is left unto us ?
only this of laying hold on the arm and strength of God in
that covenant, wherein forgiveness of sin is provided. There-
in alone he saith, * fury is not in me ;' and the end will be that
we shall have peace with him, both here and for ever.

Ninthly, The oath of God engaged and interposed in this
matter is another evidence of the truth insisted on. Now, be-
cause this is annexed unto the covenant before-mentioned,
and is its establishment, I shall pass it over the more briefly.
And in it we may consider,

First, The nature of the oath of God. The apostle tells
us that ' he sware by himself.' And he gives this reason of it,
' because he had no greater to swear by ;* Heb. vi. 13. An
oath for the confirmation of any thing, is an invocation of a
supreme power that can judge of the truth that is spoken,
and vindicate the breach of the engagement. This God hath
none other but himself; ' Because he could swear by no
greater, he sware by himself.' Now this God doth, first. By
express aflSrmation that he hath so sworn by himself, which
was the form of the first solemn oath of God, Gen. xxii. 16.
* By myself have I sworn, saith the Lord.' The meaning
whereof is, I have taken it upon myself as I am God, or let
me not be so, if I perform not this thing. And this is ex-
pressed by his soul, Jer. li. 14. ' The Lord of hosts hath
sworn by his soul,' that is, by himself, as we render the
words. Secondly, God doth it by the especial interposition
of some such property of his nature, as is suited to give
credit and confirmation to the word spoken ; as of his ho-

UPON PSALM CXXX. 189

liness, Psal. Ixxxix. 35. ' I have sworn by my holiness.' So
also Amos iv. 2. Sometimes by his life ; ' As I live/ saith
the Lord. >3X >n ' I live saith God,' it shall be so. And
sometimes by his name ; Jer. xliv. 26. God as it were en-
gageth the honour and glory of the properties of his nature
for the certain accomplishment of the things mentioned.
And this is evident from the manner of the expression, as in
that place of Psal. Ixxxix. 35. ' Once have I sworn by my
holiness, that I will not lie unto David ;' so we ; in the
original the words are elliptical : ' If I lie unto David/ that is,
let me not be so, nor be esteemed to be so, if 1 lie unto
David.

Secondly, For the end of his oath. God doth not give
it to make his word or promise sure and steadfast, but to
give assurance and security unto us of their accomplishment.
Every word of God is sure and certain, truth itself, because
it is his ; and he might justly require of us the belief of it
without any farther attestation. But yet, knowing what great
objections Satan and our own unbelieving hearts will raise
against his promises, at least as to our own concernment in
them, to confirm our minds, and to take away all pretences
of unbelief, he interposeth his oath in this matter. What
can remain of distrust in such a case ? If there be a matter
in doubt between men, and an oath be interposed in the con-
firmation of that which is called in question, it is *an end,'
as the apostle tells us, * unto them of all strife / Heb. vi, 16.
How much more ought it to be so on the part of God, when
his oath is engaged ? And the apostle declares this end of
his oath, it is ' to shew the immutability of his counsel /
Heb. vi. 17. His counsel was declared before in the promise ;
but now some doubt or strife may arise whether on one oc-
casion or other, God may not change his counsel ; or whe-
ther he hath not changed it with such conditions as to ren-
der it useless unto us ? In what case soever it be, to remove
all doubts and suspicions of this nature, God adds his oath,
manifesting the unquestionable immutability of his counsel
and promises. What therefore is thus confirmed, is ascer-
tained unto the height of what any thing is capable of. And
not to believe it, is the height of impiety.

Thirdly, In this interposition of God by an oath, there
is unspeakable condescension of grace, which is both an

190 AX EXPOSITION

exceeding great motive unto laitii, and a great aggravation of
unbelief. For what are we, that the holy and blessed God
should thus condescend unto us, as for our satisfaction and
surety, to engage himself by an oath ? One said well of old;
* Fcelices nos quorum causa Deus jurat ; O infoelices, si nee
juranti Deo credimus.' It is an inestimable advantage that
God should for our sakes engage himself by his oath. So it
will be our miser), if we believe him not when he swears unto
us. What can we now object against what is thus con-
firmed? What pretence, colour, or excuse can we have for
our unbelief? How just, how righteous, how holy must their
destruction be, who upon this strange, wonderful, and unex-
pected warranty, refuse to set their seal that God is true.

These things being premised, we may consider how va-
riously God hath engaged his oath that there is forgiveness
with him. First, He sweareth that he hath no pleasure in
the death of a sinner, but rather that he repent and live ;
Ezek. xxxiii. 11. ' As I live, saith the Lord, 1 have no plea-
sure in the death of a sinner.' Now without forgiveness in
him, every sinner must die, and that without remedy. Con-
firming therefore with his oath, that it is his will the sinner
should return, repent, and live, he doth in the first place
swear by himself, that there is forgiveness with him for
these sinners that shall so repent and turn unto him.

Again, whereas the great means he hath appointed for
the forgiveness of sins, is by the mediation of the Lord
Christ, as we shall afterward shew, he hath on several oc-
casions confirmed his purpose in him, and the counsel of his
will by his oath. By this oath he promised him unto Abra-
ham and David of old, which proved the foundation of the
church's stability in all generations; and also of their se-
curity and assurance of acceptance with him; see Luke i.
73 — 75. And in his taking upon him that office, whereby in
an especial manner the forgiveness of sins was to be pro-
cured, namely, of his being a priest to offer sacrifice, to
make an atonement for sinners, he confirmed it unto him,
and him in it by his oath ; Heb. vii. 20. ' He was not made
J, priest without an oath.' And to what end ? Namely, that
he might be ' a surety of a better testament;' ver. 22. And
what was that better testament? Why, that which brought
along with it' the forgiveness of sin ;' chap. viii. 12, 13. So

UPON PSALM CXXX. IM

that it was forgiveness which was so confirmed by the oath
of God. Farther, the apostle shews, that the great original
promise made unto Abraham, being confirmed by the oath
of God, all his other promises were in like manner confirmed.
Whence he draws that blessed conclusion which we have, Heb.
vi. 17,18. As to every one, saith]he, 'that flies for refuge to the
hope that is set before him;' that is, who seeks to escape the
guilt of sin, the curse and the sentence of the law, by an ap-
plication of himself unto God in Christ for pardon, he hath
the oath of God to secure him that he shall not fail thereof.
And thus are all the concernments of the forgiveness of sin
testified unto by the oath of God ; which we have manifested
to be the highest security in this matter, that God can give,
or that we are capable of.

The name of God confirming the truth and reality of forgiveness tvith him.
As also the same is done by the properties of his nature.

Tenthly, Another foundation of this truth, and infallible
evidence of it, maybe taken from that especial name and title
which God takes unto himself in this matter. For he owns
the name of the God of pardons, or the God of forgiveness.
So is he called, Nehem. ix. 17. nsnbon m^K we have ren-
dered the words, ' Thou art a God ready to forgive ;' but they
are as was said, ' And thou art the God of pardons, forgive-
ness, or propitiations.' That is his name, which he owneth,
which he accepteth of the ascription of unto himself. The
name whereby he will be known. And to clear this evidence
we must take in some considerations of the name of God, and
the use thereof. As,

First, The name of God is that whereby he reveals himself
unto us, whereby he would have us know him, and own him.
It is something expressive of his nature or properties, which
he hath appropriated unto himself. Whatever therefore any
name of God expresseth him to be, that he is, that we may
expect to find him ; for he will not deceive us by giving him-
self a wrong, or a false name. And on this account he re-
quires us to trust in his name, because he will assuredly be
found unto us, what his name imports. Resting on his

192 AX EXPOSITION

name, flying unto his name, calling upon his name, )Draising
his name, things so often mentioned in the Scripture, con-
firm the same unto us. These things could not be our duty,
if\ve might be deceived in so doing. God is tlien, and will
be to us what his name declareth.

Secondly, On this ground and reason God is said then
first to be known by any name, when those to whom he reveals
himself, do in an especial manner rest on that name by faith,
and have that accomplished towards them which that name
imports, signifies, or declares. And therefore God did not,
under the Old Testament, reveal himself to any by the name
of the Father of Jesus Christ, or the Son incarnate, because
the grace of it unto them was not to be accomplished ; ' God
having provided some better thing for us, that they without
us should not be made perfect;' they were not intrusted
with the full revelation of God, by all his blessed names.
Neither doth God call us to trust in any name of his however
declared or revealed, unless he gives it us in an especial
manner, by way of covenant to rest upon. So he speaks,
Exod. vi. 3. * I appeared unto Abraham, unto Isaac, and to
Jacob (nti^ ')K2) in the name of God Almighty, but by my
name Jehovah was I not known unto them.' It is certain that
both these names of God, Elshaddai and Jehovah, were
known among his people before. In the first mention we
have of Abraham's addressing himself unto the worship of
God, he makes use of the name Jehovah; Gen. xii. 7. 'He
built an altar unto Jehovah ;' and so afterward not only
doth Moses make use of that name in the repetition of the
story, but it was also of frequent use amongst them. Whence
then is it said, that God appeared unto them by the name of
Elshaddai, but not by the name of Jehovah? The reason is,
because that was the name which God gave himself in the
solemn confirmation of the covenant with Abraham, Gen.
xvii. 1. nU! ^S OX ' I am Elshaddai, God almighty,' God all-
sufficient. And when Isaac would pray for the blessing of
the covenant on Jacob, he makes use of that name ; Gen.
xxviii. 3. 'God Almighty bless thee.' He invocates that
name of God which was engaged in the covenant made with
his father Abraham, and himself. That therefore we may
with full assurance rest on the name of God, it is not only
necessary that God reveal that name to be his, but also that

UPOK PSALM CXXX. J y J

"he give it out unto us for that end and purpose, that we
might know him (hereby, and place our trust and confidence
in him according unto what that name of his imports. And
this was the case wherever he revealed himself unto any in
a peculiar manner, by an especial name. So he did unto
Jacob, Gen. xxviii. 13. ' I am the God of Abraham and
Isaac;' assuring him, that as he dealt faithfully in his co-
venant with his fathers, Abraham and Isaac, so also he
would deal with him. And, Gen.xxxi. 13. ' I am the God
of Bethel,' he who appeared unto thee there, and blessed
thee, and will continue so to do. But when the same Jacob
-comes to ask after another name of God, he answers him
not, as it were commanding him to live by faith on what he
was pleased to reveal. Now then, God had not made him-
self known to Abraham, and Isaac, and Jacob, by his name
Jehovah, because he had not peculiarly called himself unto
them by that name ; nor had engaged it in his covenant with
them, although it were otherwise known unto them. They
lived and rested on the name of God Almighty, as suited
to their supportment and consolation in their wandering,
helpless condition, before the promise was to be accom-
plished. But now, when God came to fulfil his promises,
and to bring the people by virtue, of his covenant into the
land of Canaan, he reveals himself unto them by, and renews
his covenant with them in, the name of Jehovah. And hereby
did God declare, that he came to give stability and accom-
plishment unto his promises. To which end they were now
to live upon this name of Jehovah, in an expectation of the
fulfilling of the promises ; as their fathers did on that of God
Almighty, in an expectation of protection from him in their
wandering state and condition. Hence this name became
the foundation of the Judaical church, and ground of the
faith of them who did sincerely believe in God therein. And
it is strangely fallen out in the providence of God, that since
the Jews have rejected the covenant of their fathers, and
are cast out of the covenant for their unbelief, they have ijt-
terly forgot that name of God. No Jew in the world knows
what it is, nor how to pronounce it, or make mention of it.
I know themselves, and others pretend strange mysteries in
the letters and vowels of that name which make it ineffable.
But the truth is, being cast out of that covenant which was
>OL. \iv. o

194 AN EXPOSITION

built and established on that name, in the just judgment of
God, through their own blindness and superstition, they are
no more able to make mention of it, or to take it into their
mouths. It is required then that the name of God be given
unto us as engaged in covenant, to secure our expectation
that he vi^ill be unto us according to his name.

Thirdly, All the whole gracious name of God, every title
that he hath given himself, every ascription of honour unto
himself that he hath owned, is confirmed unto us (unto as
many as believe), in Jesus Christ. For as he hath declared unto
us the whole name of God, John xvii. 6. so not this, or that
promise of God, but all the promises of God are in him, yea
and amen. So that as of old, every particular promise that
God made unto the people, served especially for the parti-
cular occasion on which it was given, and each name of God
was to be rested on, as to that dispensation whereunto it was
suited to give relief and confidence ; as the name of El-
shaddai to Abraham, Isaac, and Jacob, and the name Jehovah
to Moses and the people ; so now, by Jesus Christ and in
him, every particular promise belongs unto all believers
in all their occasions ; and every name of God whatever, is
theirs also, at all times, to rest upon and put their trust
in. Thus the particular promise made unto Joshua
at his entrance into Canaan, to encourage and strengthen
him in that great enterprise of conquering the land, is by the
apostle applied unto all believers in all their occasions what-
ever. *I will never leave thee nor forsake thee;' Heb. xiii.
5. So likewise doth every name of God belong now unto us,
as if it had in a particular manner been engaged in covenant
unto us ; and that because the whole covenant is ratified
and confirmed unto us by Jesus Christ; 2 Cor. vi. 18. vii. 1.
This then absolutely secures unto us an interest in the name
of God insisted on, the God of forgiveness, as if it had been
given unto every one of us to assure us thereof.

Fourthly, God takes this name, * the God of forgiveness,'
to be his in a peculiar manner, as that whereby he will be
distinguished and known. He appropriates it to himself, as
expressing that which the power and goodness of no other
can extend unto. 'There are lords many, and gods many,'
saith the apostle ; Xe70jUEvoi Otoi, some that are called so ;
such as some account so to be. How is the true God dis-

UPON PSALM CXXX. 195

tinguished from these gods by reputation? He is so by this
name, he is the God of pardons ; Micah vii. 18. 'Who is a
God like unto thee, that pardoneth iniquity?' This is his
prerogative ; herein none is equal to hiui, like him, or a
sharer with him. Who is a God like unto thee, that may
be called a God of pardons? The vanities of the nations
cannot give them this rain ; they have no refreshing showers
of mercy and pardon in their power. Neither angels, nor
saints, nor images, nor popes, can pardon sin. By this
name doth he distinguish himself from them all.

Fifthly, To be known by this name is the great glory of
God in this world. When Moses desired to see the glory of
God, the Lord tells him, that ' he could not see his face ;'
Exod. xxxiii. 18, 20. The face of God or the gracious ma-
jesty of his Being, his essential glory, is not to be seen of
any in this life ; we cannot see him as he is. But the glo-
rious manifestation of himself we may behold and contem-
plate. This we may see as the back-parts of God ; that sha-
dow of his excellencies which he casteth forth in the pass-
ing by us in his works and dispensations. This Moses shall
see. And wherein did it consist? Why, in the revelation and
declaration of this name of God, chap, xxxiv. 6, 7. 'The
Lord passed by before him, and proclaimed. The Lord, the
Lord God, merciful and gracious, long-suffering, and abun-
dant in goodness and in truth, keeping mercy for thousands,
forgiving iniquity, transgressions, and sin.' To be known
by this name, to be honoured, feared, believed as that de-
clares him, is the great glory of God. And shall this fail
us? Can we be deceived trusting in it, or expecting that
we shall find him to be what his name declares ? God
forbixl.

Let us lay together these considerations, and we shall find
that they will give us another stable foundation of the truth
insisted on ; and a great encouragement to poor sinful souls
to draw nigh to God in Christ for pardon. God hath no
name but what he gives unto himself. Nor is it lawful to
know him, or call him otherwise ; as he caUs himself, so is
he. What his name imports, so is his nature. Every name
also of God is engaged in Jesus Christ in the covenant, and
is proposed unto us to place our trust and confidence in.
Now this is his name and his memorial, even the God of

o 2

196 AN EXPOSITION

forgiveness. By this he distinguisheth himself from all
others, and expresseth it as the principal title of his honour,
or his peculiar glory. According to this name, therefore,
all that believe shall assuredly find, * there is forgiveness
with him,'

Eleventhly, The consideration of the essential properties of
the nature of God, and vphat is required to the manifestation
of them, will afford us farther assurance hereof. Let us to
this end take in the ensuing observations.

First, God being absolutely perfect, and absolutely self-
sufficient, was eternally glorious, and satisfied with, and in his
own holy excellencies and perfections, before, and without,
the creation of all or any thing, by the putting forth or the
exercise of his almighty power. The making therefore of
all things depends on a mere sovereign act of the will and
pleasure of God. So the whole creation makes its acknow-
ledgment. Rev. iv. 11. V. 12. 'Thou art worthy, O Lord,
to receive glory, honour, and power, for thou hast created
all things, and for thy pleasure they are and were created.'
God could have omitted all this great work, without the
least impeachment of his glory. Not one holy property of
his nature would have been diminished, or abated in its
eternal glory, by that omission. This then depended on a
pure act of his will and choice.

Secondly, On supposition that God would work ' ad extra,'
by his power produce any thing without himself, it was abso-
lutely necessary thathimself should be the end of his so doing.
For as before the production of all things, there was nothing
that could be the end why any of them should be brought
forth out of nothing, or towards which they should be dis-
posed ; so God, being an infinite agent in wisdom, and un-
derstanding, and power, he could have no end in his actings,
but that also which is infinite. It is therefore natural and ne-
cessary unto God to do all things for himself. It is impos-
sible he should have any other end ; and he hath done so
accordingly. Prov. xvi. 4. 'The Lord hath made all thiiigs
for himself.' He aimed at himself in all that he did ; there
being no other infinite good for him to make his object, and
his end, but himself alone.

Thirdly, This doing things,* all things for himself,' cannot
intend an addition or accruement thereby of any new real good

UPON PSALM C'XXX. 197

unto himself. His absolute, eternal perfection and all-suffici-
ency render this impossible. God doth not become more
powerful, great, wise, just, holy, good, or gracious, by any of
his works, by any thing that he doth. He can add nothing to
liimself. It must therefore be the manifestation and decla-
ration of the holy properties of his nature that he doth in-
tend and design in his works. And there are two things re-
quired hereunto.

1. That he make them known; that by ways suited to
his infinite wisdom, he doth declare that such properties do
belong unto him; as also what is the nature of them accord-
ing as the creature is able to apprehend.

So he doth things * to make his power known,' to shew his
power, and to declare his name through the earth ; Rom.ix.
17. 22. So it was said, that by the works of creation, to
yvtjjcTTov Tov Oeov, that which may be made known of God is
made manifest; Rom. i. 19,20. And what is that? even
the natural, essential properties of his Being; 'his eternal
power and Godhead.' To this head are referred all those
promises of God that he would glorify himself, and the
prayers of his saints that he would do so ; and the attes-
tations given unto it in the Scripture that he hath done so.
He hath made known his wisdom, holiness, power, good-
ness, self-sufficiency, and the like perfections of his nature.

2. That he attain an ascription, an attribution of praise
and glory to himself upon their account. His design is *to
be admired in all them that believe ;' 2 Thess. i. 10. that is,
that upon an apprehension of his excellencies, which he
hath revealed, and as he hath revealed them, they should
admire, adore, applaud, glorify, and praise him ; worship,
believe in, and trust him in all things, and endeavour the
enjoyment of him as an eternal reward. And this is also?
threefold.

1. Interpretative. So the inanimate and brute creatures
ascribe unto God the glory of his properties, even by what
they are and do. By what they are in their beings, and
their observation of the law and inclination of their nature,
they give unto God the glory of that wisdom and power
whereby they are made ; and of that sovereignty whereon
they depend. Hence nothing more frequent in the praises
of God of old, than the calling of the inanimate creatures,.

198 AN EXPOSITION

heaven and earth, winds, storms, thunder, and the beasts
of the field, to give praise and glory to God. That is, by
ivhat they are, they do so, inasmuch as from the impression
of God's glorious excellencies in their effects upon them,
they are made known and manifest,

2. Involuntary in some rational creatures. Sinning men
and angels have no design, no will, no desire to give glory
to God. They do their utmost endeavour to the contrary,
to hate him, reproach, and blaspheme him. But they can-
not yet cast off the yoke of God. In their minds and con-
sciences they are forced, and shall be for ever, to acknowledge
that God is infinitely holy, infinitely wise, powerful, and
righteous. And he hath the glory of all these properties
from them, in their very desires that he were otherwise.
When they would that God were not just to punish them,
powerful to torment them, wise to find them out, holy to be
displeased with their lusts and sins, they do at the same
time, in the same thing, own, acknowledge, and give unto
God the glory of his Being, justice, wisdom, power, and ho-
liness. When, therefore, God hath made known his proper-
ties, the ascription of glory unto him on their account, is to
rational creatures, natural and unavoidable.

3. It is voluntary in the reasonable service, worship,
fear, trust, obedience, of angels and men. God having re-
vealed unto them the properties of his nature, they acknow-
ledge, adore them, and place their confidence in them, and
thereby glorify them as God. And this glorifying of God
consisteth in three things.

1. In making the excellencies of God revealed unto us,
the principle and chief object of all the moral actings of our
souls, and of all the actings of our affections. To fear the
Lord and his goodness, and to fear him for his goodness ; to
trust in his power and faithfulness, to obey his authority, to
delight in his will and grace, to love him above all, because
of his excellencies and beauty; this is to glorify him.

2. To pray for, and to rejoice in, the ways and means
whereby he will, or hath promised farther to, manifest or de-
clare these properties of his nature and his glory in them.
What is the reason why we pray for, long for, the accom-
plishment of the promises of God towards his saints, of his
threatenings towards his enemies, of the fulfilling of the glo-

UPON PSALM CXXX. 199

rious works of his power and grace that yet remain to be
done, of the coming of the kingdom of Christ, of the ap-
proach of glory ? Is it not chiefly and principally, that the
glorious excellencies of God's nature may be made more
manifest, be more known, more exalted ; that God may ap-
pear more as he is, and as he hath declared himself to be ?
This is to give glory to God. So likewise our joy, rejoicing,
and satisfaction in any of the ways and works of God ; it is
solely on this account, that in them, God in his properties,
that is, his power, wisdom, holiness, and the like, is revealed,
declared, and made known.

3. In their joint actual celebration of his praises ; which,
as it is a duty of the greatest importance, and which we are
indeed of all others most frequently exhorted unto, and most
earnestly called upon for; so in the nature of it, it consists
in our believing rejoicing expression of what God is, and
what he doth; that is, our admiring, adoring, and blessing
him, because of his holiness, goodness, and the rest of his
properties, and his works of grace and power, suitable unto
them. This it is to praise God ; Rev. v.

Fourthly, Observe that none of these properties of God
can be thus manifested and known, nor himself be glorified for
them, but by his declaration of them, and by their effects. We
know no more of God than he is pleased to reveal unto us.
I mean not mere revelation by his word, but any ways or
means, whether by his word, or by his works, or by impres-
sions from the law of nature upon our hearts and minds. And
whatever God thus declares of himself, he doth it by exer-
cising, putting forth, and manifesting the effects of it. So
we know his power, wisdom, goodness, and grace ; namely,
by the effects of them, or the works of God that proceed
from them, and are suited unto them. And whatever is in
God that is not thus made known, we cannot apprehend nor
glorify God on the account of it. God therefore doing all
things, as hath been shewed, for the glory of these his pro-
perties, he doth so reveal them and make them known.

Fifthly, Upon this design of God, it is necessary that he
should reveal,and make known all the attributes and properties
of his nature, in works and effects peculiarly proceeding from
them, and answering unto them, that he might be glorified in

200 AX txposinoN

them, and which, as the event manifests, that he hath done
accordiuorly. For what reason can be imagined, why God
will be glorified in one essential excellency of his nature, and
not in another? Especially must this be aflSrmed of those
properties of the nature of God, which the event manifesteth
his principal glory to consist in, and arise from, and the
knowledge whereof is of the greatest use, behoof, and be-
nefit unto the children of men, in reference unto his design
towards them.

Sixthly, These things being so, let us consider how it
stands in reference unto that which is under consideration.
God in the creation of all things, glorified or manifested his
greatness, power, wisdom, and goodness, with many other
properties of the like kind. But his sovereignty, righteous-
ness, and holiness, how are they declared hereby ? either
not at all, or not in so evident a manner as is necessary, that
he might be fully glorified in them, or for them. What then
doth he do? leave them in darkness, veiled, undiscovered,
satisfying himself in the glory of those properties which his
work of creation had made known ? Was there any reason
why he should do so, designing to do all things for himself
and for his own glory ? Wherefore he gives his holy law as
a rule of obedience unto men and angels. This plainly re-
veals his sovereignty or authority over them, his holiness
and righteousness in the equity and purity of things he re-
quired of them: so that in and by these properties also he
may be glorified. As he made all things for himself, that is,
the manifestation of his greatness, power, wisdom, and good-
ness, so he gave the law for himself, that is, the manifestation
of his authority, holiness, and righteousness. But is this all ?
Is there not remunerative j ustice in God, in a way of bounty ?
Is there not vindictive justice in him, in a way of severity?
There is so, and in the pursuit of the design mentioned, they
also are to be manifested, or God will not be glorified in
them. This therefore he did also in the rewards and punish-
ments that he annexed unto the law of obedience that he
had prescribed. To manifest his remunerative justice, he
promised a reward in a way of bounty, which the angels that
Ginned not were made partakers of; and in the penalty
threatened, which sinning angels and men incurred, he rt-

^ UPON' P8ALM CXXX. 201

vealed his vindictive justice in a way of severity. So are all
these properties of God made known by their effects, and so
is God glorified in them, or on their account.

But after all this, are there no other properties of his na-
ture, divine excellencies that cannot be separated from his
being, which by none of these means, are so much as once
intimated to be in him ? It is evident that there are ; such are
mercy, grace, patience, long-suffering, compassion, and the
like : concerning which observe,

1. That where there are no objects of them, they cannot
be declared, or manifested, or exercised. As God's power
or wisdom could not be manifest, if there were no objects of
them, no more can his grace or mercy. If never any stand
in need of them, they can never be exercised, and conse-
quently never be known. Therefore were they not revealed,
neither by the creation of all things, nor by the law or its
sanction, nor by the law written in our hearts. For all these
suppose no objects of grace and mercy. For it is sinners
only, and such as have made themselves miserable by sin,
that they can be exercised about.

2. There are no excellencies of God's nature, that are
more expressive of divine goodness, loveliness, and beauty,
than these are, of mercy, grace, long-suffering, and patience :
and therefore there is nothing that God so requireth our like-
ness unto him, in our conformity unto his image, as in these ;
namely, mercy, grace, and readiness to forgive. And the
contrary frame in any, he doth of all things most abhor.
'They shall have judgment without mercy, who shewed no
mercy.' And therefore it is certain, that God will be glo-
rified in the manifestation of these properties of his nature.

3. These properties can be no otherwise exercised, and
consequently no other ways known, but only in and by the
pardon of sin ; which puts it beyond all question, that there
is forgiveness with God. God will not lose the glory of
these his excellencies; he will be revealed in them, he will
be known by them, he will be glorified for them ; which he
could not be, if there were not forgiveness with him : so that
here comes in not only the truth, but the necessity of for-
giveness also.

202 AN EXPOSITFON

Forgiveness manifested in the sending of the Son of God to die for sin. A nd
from the obligation that is on us to forgive one another.

Twelfth LY, In the next place, we shall proceed unto that evi-
dence which is the centre wherein all the lines of those fore-
going do meet and rest : the fountain of all those streams of
refreshment that are in them, that which animates and gives
life and eflScacy unto them. This lies in God's sending of
his Son. The consideration hereof will leave no pretence or
excuse unto unbelief in this matter.

To make this evidence more clear and legible, as to what
is intended in it, we must consider.

First, What was the rise of this sending we speak of.

Secondly, Who it was that was sent.

Thirdly, How, or in what manner he was sent.

Fourthly, Unto what end and purpose.

First, The rise and spring of it is to be considered. It
came forth from the eternal, mutual consent and counsel of the
Father and the Son; Zech. vi. 13. 'The counsel of peace
shall be between them both.' It is of Christ the branch, of
whom he speaks. ' He shall build the temple of the Lord ;
and he shall bear the glory, and shall sit and rule upon
his throne ; and shall be a priest upon his throne : and the
counsel of peace shall be between them both.' That is, be-
tween God the Father, who sends him, and himself: there
lay the counsel of peace-making between God and man, in
due time accomplished by him ' who is our peace;' Eph. ii.
16. So he speaks, Prov. viii. 30, 31. * Then I was by him, as
one brought up with him : and I was daily his delight, re-
joicing always before him; rejoicing in the habitable parts
of the earth ; and my delights were with the sons of men.'
They are the words of the Wisdom, that is, of the Son of
God. When was this done ? ' Then 1 was with him.' Why,
* before the mountains were settled, whilst as yet he had not
made the earth nor the fields ;' that is, before the creation of
the world, or from eternity; ver. 25, 20. But how then
could he rejoice in the habitable parts of the earth? And
how could his delights be with the sons of men, seeing as

UPON PSALM CXXX. 203

yet they were not ? I answer, it was the counsel of peace
towards them before-mentioned, in the pursuit whereof he
was to be sent to converse amongst them on the earth. He
rejoiced in the fore-thoughts of his being sent to them, and
the work he had to do for them. Then, with his own con-
sent and delight was he fore-ordained unto his work, even
* before the foundation of the world,' 1 Pet. i. 20. and re-
ceived of the Father * the promise of eternal life, even before
the world began ;' Tit. i. 2. that is, to be given unto sinners,
by way of forgiveness through his blood. So is this whole
counsel expressed, Psal. xl. 7, 8. Whence it is made use of
by the apostle, Heb. x. 5 — 7. ' Then said I, lo I come, in the
volume of thy book it is written of me, I delight to do thy
will, O God. Thy law is in the midst of my heart.' There
is the will of the Father in this matter, and the law of its
performance. And there is the will of the Son in answer
thereunto ; and his delight in fulfilling that law which was
prescribed unto him.

Letus now consider to what purpose was this eternal coun-
sel of peace, this agreement of the Father and Son from eter-
nity,about the state and condition of mankind? If God would
have left them all to perish under the guilt of their sins, there
had been no need at all of any such thoughts, design, or coun-
sel. God had given unto them a law, righteous and holy,
which if they transgressed, he had threatened them with
eternal destruction. Under the rule, disposal, and power of
this law, he might have righteously left them to stand or fall
according to the verdict and sentence thereof. But now he
assures us, he reveals unto us that he had other thoughts in
this matter ; that there were other counsels between the
Father and the Son concerning us. And these such as the
Son was delighted in the prospect of his accomplishment of
them. What can these thoughts and counsels be, but about
a way for their deliverance, which could no otherwise be,
but by the forgiveness of sins? For whatever else be
done, yet if God mark iniquities there is none can stand.
Hearken therefore poor sinner, and have hope. God is con-
sulting about thy deliverance and freedom. And what can-
not the wisdom and grace of the Father and Son effect and
accomplish? And to this end was the Son sent into the
world, which is the second thing proposed to consideration.

204 AN EXPOSITION

Secondly, Whom did God send about this business? The
Scripture lays great weight and emphasis on this consi-
deration, faith must do so also. Johniii. 16. ' God so loved the
world, that he gave his only-begotten Son :' so 1 Johniv. 9.

* In this was manifested the love of God towards us, because
that God sent his ' only-begotten Son into the world, that
we might live through him.' And again, ver. 10. ' Herein is
love, not that we loved God, but that he loved us ; and sent
his Son to be the propitiation of our sins.' And who is this
that is thus sent and called the only-begotten Son of God?
Take a double description of him, one out of the Old Testa-
ment, and another from the New. The first from Isa. ix. 6.

* To us a child is born, to us a Son is given : and the govern-
ment shall be upon his shoulders : and his name shall be
called Wonderful, Counsellor, the mighty God, the everlast-
ing Father, the Prince of Peace :' the other from Heb. i. 2, 3.
' God hath spoken unto us by his Son, whom he hath ap-
pointed heir of all, by whom also he made the worlds ; who
being the brightness of his glory, and the express image of
his person, upholding all things by the word of his power,
when he had by himself purged our sins, sat down on the
right hand of the Majesty on high.' This is he who was
sent; in nature he was glorious ; even over all God blessed
for ever. In answerableness unto the Father ; ' the brightness
of his glory, and the express image of his person :' possessed
of all the same essential properties with him. So that what
we find in him, we may be assured of in the Father also; for
he that hath seen him, hath seen the Father, who is in him.
In power omnipotent, for he made all things, and ' upholding
all things,' with an unspeakable facility, ' l<y the word of his
power.' In ofl&ce exalted over all, sitting * at the right hand
of the Majesty on high.' In name, ' the mighty God, the
everlasting Father;' so that whatever he came about, he will
assuredly accomplish and fidfil; for what should hinder or
let this mighty One from perfecting his design ?

Now this consideration raisethour evidence to that height,
as to give an unquestionable assurance in this matter. Here
is a near and a particular object for faith to be exercised
about, and to rest in. Wherefore did this glorious Son of
God come and tabernacle amongst poor sinners ? We be-
held the glory of the eternal Word, ' the glory of the only-be-

UPON PSALM CXXX. 205

gotten of the Father, and he was made flesh, koX IcTKevtoae,
and pitched his tabernacle amongst us ;' John i. 14. To what
end? It was no other but to work out and accomplish the
eternal counsel of peace towards sinners before-mentioned,
to procure for them, and to declare unto them, the forgiveness
of sin. And what greater evidence, what greater assurance
can we have, that there is forgiveness with God for us ? he
himself hath given it as a rule, that what is done by giving an
only-begotten, or an only-beloved Son, gives assured testi-
mony of reality and sincerity in the thing that is confirmed
by it. So he says unto Abraham, Gen. xxii. 12. ' IVow I
know that thou fearest God, seeing that thou hast not with-
held thy son, thy only son, from me.' This way it may be
known, or no way. And they are blessed conclusions that
faith may make from this consideration ; Now I know that
there is forgiveness with God, seeing he hath not withheld
his Son, his only Son, that he might accomplish it. To this
purpose the apostle teacheth us to reason, Kom. viii. 32.
' He that spared not his owu Son, but delivered him up for
us all, how shall he not with him also freely give us all things ?'

What farther can any soul desire ? What ground re-
mains for unbelief to stand upon in this matter? Is there
any thing more to be done herein? It was to manifest that
there is forgiveness with him, and to make way for the exer-
cise of it, that God sent his Son ; that the Son of God came
into the world, as will afterward more fully appear.

Thirdly, To this sending of the Son of God to this purpose,
there is evidence and security added from the manner wherein
he was sent. How was this ? Not in glory, not in power,
not in an open discovery of his eternal power and Godhead.
Had it been so, we might have thought, that he had come
merely to manifest and glorify himself in the world. And
this he might have done without thoughts of mercy or par-
don towards us. But he came quite in another manner :
he was seen in the 'likeness of sinful flesh ;' Rom. viii. 3. ' In
the form of a servant;' Phil. ii. 10. Being 'made of a
woman, made under the law ;' Gal. iv. 4, What he endured,
suff"ered, underwent in that state and condition, is in some
measure known unto us all. All this could not be merely
and firstly for himself. All that he expected at the close of
it, was ' to be glorified with that glory which he had with the

206 AN EXPOSITION

Father before the world was;' John xvii. 5. It must then
be for our sakes ; and for what ? to save and deliver us from
that condition of wrath at present, and future expectation of
vengeance, which we had cast ourselves into by sin; that
is, to procure for us the forgiveness of sin. Had not God
designed pardon for sin, he would never have sent his Son
in this manner, to testify it : and he did it, because it could
no other way be brought about, as hath been declared.
Do we doubt whether there be forgiveness with God or no ?
or whether we shall obtain it, if we address ourselves unto
him for to be made partakers of it ? Consider the condition of
his Son in the world ; review his afflictions, poverty, tempta-
tion, sorrows, sufferings; then ask our souls, to what end
was all this ? And if we can find any other design in it, any
other reason, cause, or necessity of it, but only and merely
to testify and declare, that there is forgiveness with God,
and to purchase and procure the communication of it unto
us, let us abide in, and perish under, our fears. But if this
be so, we have sufficient warranty to assure our souls in the
expectation of it.

Fourthly, Besides all this, there ensues upon what went
before, that great and wonderful issue, in the death of the Son
of God. This thing was great and marvellous, and we may a
little inquire into what it was that was designed therein.
And hereof the Scripture gives us a full account. As,

1. That he died to make ' atonement for sin, or reconci-
liation for iniquity ;' Dan. ix. 24. He gave his life a ransom
for the * sins of many ;' Matt. xx. 28. 1 Tim. ii. 6. He was
in it made sin, that others * might become the righteousness
of God in him ;' 2 Cor. v. 20. Rom. viii. 3. Therein he ' bare
our sins in his body on the tree ;' 1 Peter ii. 24. This was
the state of this matter. Notwithstanding all the love,
grace, and condescension before-mentioned, yet our sins were
of that nature, and so directly opposite unto the justice and
holiness of God, that unless atonement were made, and a
price of redemption paid, there could be no pardon, no for-
giveness obtained. This therefore he undertook to do, and
that by the sacrifice of himself ; answering all that was pre-
figured by, and represented in, the sacrifices of old ; as
the apostle largely declares, Heb. x. 5—9. And herein is
the forgiveness that is in God, cojjied out and exempli-

UPON PSALM CXXX. 207

fied so clearly and evidently, that he that cannot read it,
will be cursed unto eternity. Yea, and let him be accursed ;
for what can be more required to justify God in his eternal
destruction ? He that will not believe his grace as testified
and exemplified in the blood of his Son, let him perish with-
out remedy. Yea, but

2. The curse and sentence of the law lies on record
against sinners. It puts in its demands against our acquit-
tance, and lays an obligation upon us unto punishment.
And God will not reject nor destroy his law, unless it be
answered there is no acceptance for sinners. This therefore,
in the next place, his death was designed unto. As he satis-
fied and made atonement by it unto justice (that was the
fountain, spring, and cause of the law), so he fulfilled and
answered the demands of the law, as it was an effect of the
justice of God : so Rom. viii. 13. He suffered ' in the like-
ness of sinful flesh, that the righteousness of the law might
be fulfilled,' and answered. He answered * the curse of the
law,' when he was 'made a curse for us ;' Gal. iii. 13. and
so became, as to the obedience of the law, * the end of the
law for righteousness unto them that do believe ;' Rom. x.
3, 4. And as to the penalty that it threatened, he bore it,
removed it, and took it out of the way. So hath he made
way for forgiveness through the very heart of the law; it
hath not one word to speak against the pardon of them that
do believe. But,

3. Sinners are under the power of Satan; he lays a claim
unto them, and by what means shall they be rescued from
his interest and dominion ? This also his death was desio-ned
to accomplish. For as he was ' manifest to destroy the
works of the Devil,' 1 John iii. 8. so by ' death he destroyed
him that had the power of death ;' Heb. ii. 14. That is, to
despoil him of his power, to destroy his dominion, to take
away his plea unto sinners that believe ; as we have at large
elsewhere declared.

And by all these things, with many other concernments of
his death that might be instanced in, we are abundantly se-
cured of the forgiveness that is with God, and of his wil-
lingness that we should be made partakers thereof.

5.1s this all? Did his work cease in his death? Did he no
more for the securing of the forgiveness of sins unto us, but

208 AN EXPOSITION"

only that he died for them? Yes, he lives also after death
for the same end and purpose. This Son of God in that
nature which he assumed to expiate sin by death, lives again
after death to secure unto us, and to complete, the forgive-
ness of sins. And this he doth two ways.

1. Being raised from that death which he underwent, to
make atonement for sin by the power and good will of God,
he evidenceth and testifieth unto us, that he hath fully per-
formed the work he undertook ; and that in our behalf, and
for us, he hath received a discharge. Had he not answered
the guilt of sin by his death, he had never been raised from it.

2- He lives after death, a mediatory life to make interces-
sion for us, that we may receive the forgiveness of sin, as
also himself to give it out unto us : which things are fre-
quently made use of, to encourage the souls of men to be-
lieve, and therefore shall not at present be farther insist-
ed on.

Thus then stands this matter, that mercy might have a
way to exercise itself in forgiveness, with a consistency unto
the honour of the righteousness and law of God, was the
Son of God so sent for the ends and purposes mentioned.
Now herein consisteth the greatest work that God did ever
perform, or ever will. It was the most eminent product of
infinite wisdom, goodness, grace, and power. And herein do
all the excellencies of God shine forth more gloriously than
in all the works of his hands. Let us then wisely ponder
and consider this matter ; let us bring our own souls with
their objections unto this evidence, and see what exception
we have to lay against it. I know nothing will satisfy un-
belief: the design of it is to make the soul find that to be
so hereafter, which it would persuade it of here ; namely,
that there is no forgiveness in God. And Satan, who makes
use of this engine, knows full well, that there is none for
them who believe there is none ; or rather will not believe
that there is any. For it will at the last day be unto men
according unto their faith or unbelief. He that believeth
aright, and he that believeth not, that forgiveness is with
God, as to their own particulars shall neither of them be de-
ceived. But what is it that can be reasonably excepted
against this evidence, this foundation of our faith in this
matter? God hath not sent his Son in vain, which vet he

UPON PSALM CXXX. 209

must have done, as we have shewed, had he not designed to
manifest and exercise forgiveness towards sinners. Where-
fore, to confirm cm' faith from hence, let us make a little
search into these things, in some particular inquiries.

1. Seeing the Son of God died in that way and manrter
that he did according to the determinate counsel and will of
God, wherefore did he do so, and what aimed he at therein?

Ans. It is plain that he ' died for our sins/ Rom. iv. 25,
that is, ' to make reconciliation for the sins of his people;'
Heb. ii. 17, 18. This Moses and the prophets, this the
whole Scripture testifieth unto ; and without a supposal of it,
not one word of it can be aright believed. Nor can we yield
any due obedience unto God without it.

2. What then did God do unto him? What was in trans-
action between God as the judge of all, and him that was
the Mediator of the church ?

Ans. God indeed • laid on him the iniquities of us all,'
Isa. liii. 6. all the sins of all the elect ; yea, he made him
' a curse for us ;' Gal. iii. 13. And making him a sin-offer-
ing, or an offering for sin, he ' condemned sin in the flesh;'
Rom. viii. 3. 2 Cor. v. 21. So that, all that which the justice
or law of God had to require about the punishment due unto
sin, was all laid and executed on him.

3. What then did Christ do in his death ? What did he
aim at and design ? What was his intention in submitting
unto and undergoing the will of God in these things ?

Ans. ' He bare our sins in his own body upon the tree ;'
1 Pet. ii. 24. ' He took our sins upon him,' undertook to
answer for them, to pay our debts, to make an end of the
difference about them between God and sinners ; Dan. ix. 24.
His aim undoubtedly was by all that he underwent and suf-
fered, so to make atonement for sin, as that no more could on
that account be expected.

4. Had God any more to require of sinners on the account
of sin, that his justice*might be satisfied, his holiness vindi-
cated, his glory exalted, his honour be repaired, than what
he charged on Christ? Did he lay somewhat of the penalty
due to sin on him, execute some part of the curse of the law
against him, and yet reserve some wrath for sinners thera'
selves?

Ans. No, doubtless: he came to do the whole will of

VOT.. XIV. p

210 ANT KXPOSITIOX

God; Heb. X. 7, 8. And God spared him not any thing
that in his holy will he had appointed to be done unto sin ;
Rom. viii. 32. He would never have so dealt with his Son,
to have made a half work of it ; nor is the work of making-
satisfaction for sin such, as that any, the least part of it,
should ever be undertaken by another. Nothing is more in-
jurious, or blasphemous against God and Christ, than the
foolish imagination among the Papists, of works satisfactory
for the punishment due to sin, or any part of it : as also is
their purgatory pains to expiate any remaining guilt after this
life. This work of making satisfaction for sin is such, as no
creature in heaven or earth can put forth a hand unto. It
was wholly committed to the Son of God, who alone was
able to undertake it, and who hath perfectly accomplished
it. So that God now says, * fury is not in me,' he that will
lay hold on my strength that he may have peace, he shall
have peace ; Isa. xxvii. 4, 5.

5. What then became of the Lord Christ in his under-
taking? Did he go through with it? or did he faint under
it? Did he only testify his love, and shew his good will for
our deliverance ? or did also effectually pursue it, and not
faint, until he had made a way for the exercise of forgiveness ?
Ans. ' It was not possible that he should be detained by
the pains of death ;' Acts ii. 24. He knew before-hand, that
he should be ' carried through his work, that he should not
be forsaken in it, nor faint under it ; Isa. 1. 6 — 8. And God
hath given this unquestionable evidence of his discharge of
the debt of sin to the utmost, in that he was acquitted from
the whole account, when he was raised from the dead. For
he that is given up to prison upon the sentence of the law
for the debt of sin, shall not be freed, until he have paid the
utmost farthing. This therefore he manifested himself to
have done, by his resurrection from the dead.

6. What then is now become of him ? Where is he, and
what doth he ? Hath he so done his'work and laid it aside,
or doth he still continue to carry it on until it be brought
unto its ])erfeotion?

Jtis. It is true, ' he was dead, but he is alive, and lives for
ever;' and hath told us, that' because he liveth we shall live
also;' and that, because this is the end of his mediatory life
in heaven: 'he lives forever to make intercession for us;'

UPON PSALM CXXX. 211

Heb. vii. 26, 27. And to this end, that the forgiveness of
sin which he hath procured for us, may be communicated
unto us, that we might be partakers of it, and live for ever.

What ground is left of questioning the truth in hand?
What link of this chain can unbelief break in, or upon? If
men resolve, notwithstanding all this evidence and assurance
that is tendered unto them thereof, that they will not yet
believe that there is forgiveness with God, or will not be en-
couraged to attempt the securing of it unto themselves, or
also despise it as a thing not worth the looking after; it is
enough for them that declare it, that preach these things,
that they are a sweet savour unto God in them that perish,
as well as in them that are saved. And I bless God that I
have had this opportunity to bear testimony to the grace of
God in Christ, which if it be not received, it is because * the
God of this world hath blinded the eyes of men, that the
light of the gospel of the glory of God should not shine into
their minds.' But Christ will be glorified in them that be-
lieve on these principles and foundations.

Thirteenthly, Another evidence of the same truth may be
taken from hence, that God requires forgiveness in us ; that we
should forgive one another; and therefore, doubtless, there is
forgiveness with him for us. The sense of this consideration
unto our present purpose will be manifest in the ensuing ob-
servations.

First, It is certain, that God hath required this of us:
the testimonies hereof are many, and known, so that they
need not particularly to be repeated or insisted on. See
Luke xvii. 3,4. Ephes. iv. 32. Matt, xviii. 24. unto the end.
Only there are some things that put a singular emphasis upon
this command, manifesting the great importance of this duty
in us, which may be marked. As,

1. That our Saviour requires us to carry a sense of our
integrity and sincerity in the discharge of this duty, along
with us, in our addresses unto God in prayer. Hence he
teacheth and enjoins us to pray, or plead for the forgiveness
of our debts to God (that is, our sins or trespasses against
him, which make us debtors to his law and justice), even as
we ' forgive them that so trespass against us,' as to stand
in need of our forgiveness ; Matt. vi. 12. Many are ready to
devour such as are not satisfied, that the words of that rule of

p2

212 AN EXPOSITIOX

prayer, whicli he hath prescribed unto us, are to be precisely
read or repeated every day; I wish they would as heedfuliy
mind that prescription which is given us herein, for that
frame of heart and spirit which ought to be in all our sup-
plications. It might possibly abate of their wrath in that
and other things. But here is a rule for all prayer, as all
acknowledge, as also of the things that are requisite to make
it acceptable. This in particular is required, that before the
searcher of all hearts, and in our addresses unto him, in our
greatest concernments, we profess our sincerity in the dis-
charge of this duty, and do put our obtaining of what we
desire upon that issue. This is a great crown that is put
upon the head of this duty, that which makes it very emi-
nent, and evidenceth the great concern of the glory of God,
and our own souls therein.

2. We may observe, that no other duty whatever is ex-
pressly placed in the same series, order, or rank Avith it ;
which makes it evident, that it is singled out to be professed
as a token and pledge of our sincerity in all other parts of
our obedience unto God. It is by Christ himself made the
instance, for the trial of our sincerity in our universal obe-
dience, which gives no small honour unto it. The apostle
puts great weight on the fifth commandment, * Honour thy
father and mother,' because it ' is the first commandment with
promise ;' Eph. vi. 2. All the commandments indeed had
a promise,' do this and live;' life was promised to the observ-
ance of them all : but this is the first that had a peculiar
promise annexed unto it, and accompanying of it. And it
was such a promise, as had a peculiar foundation through
God's ordinance in the thing itself. It is, that the parents
should prolong the lives of their children that were obedient.
"I'D' ]1D1K' Exod. XX. 12. 'They shall prolong thy days ;' that
is, by praying for their prosperity, blessing them in the name
of God, and directing them in those ways of obedience,
whereby they might live and possess the land. And this
promise is now translated from the covenant of Canaan, into
the covenant of grace. The blessing of parents going far
towards the interesting their children in thepromise tliereof,
and so prolonging their days unto eternity, though their days
in this world should be of little continuance. So it is said
of our Saviour, that ' he should see his seed, and prolong his

IM'OX PSALM CXXX. 213

days;' Isa. liii. 10. Which hath carried over that word, and
that which is signified by it, unto eternal things. But this
by the way. As the singular promise made to that command
renders it singular, so doth this especial instancing in this
duty in our prayer, render it also. For though as all the
commandments had a promise, so we are to carry a testimony
with us of our sincerity in universal obedience in our ad-
dresses unto God : yet the singling out of this instance ren-
ders it exceeding remarkable ; and shews what a value God
puts upon it, and how well he is pleased with it.

3. That God requires this forgiveness in us, upon the ac-
count of the forgiveness we receive from him; which is to
put the greatest obligation upon us unto it, that we are ca-
pable of, and to give the strongest and most powerful motive
possible unto its performance. See Eph. iv. 32.

4. That this duty is more directly and expressly required
in the New Testament than in the Old. Required then it
was, but not so openly, so plainly, so expressly as now.
Hence we find a different frame of spirit between them under
that dispensation, and those under that of the New Testa-
ment. There are found amongst them some such reflections
upon their enemies, their oppressors, persecutors, and the
like, as although they were warranted by some actings of the
Spirit of God in them, yet being suited unto the dispensa-
tion they were under, do no way become us now, who by
Jesus Christ receive ' grace for grace.' So Zechariah, when
he died, cried, ' The Lord look on, and require ;' but Stephen,
dying in the same cause and manner said, ' Lord, lay not this
sin to their charge.' Elijah called for fire from heaven:
but our Saviour reproves the least inclination in his disci-
ples, to imitate him therein. And the reason of this differ-
ence is, because forgiveness in God is under the New Tes-
tament far more clearly, especially in the nature and cause
of it, discovered in the gospel, which hath brought life and
immortality to light, than it was under the law. For all our
obedience, both in matter and manner, is to be suited unto
the discoveries and revelation of God unto us.

5. This forgiveness of others, is made an express condi-
tion of our obtaining pardon and forgiveness from God,
Matt. vi. 14, 15. and the nature hereof is expressly declared,
chap, xviii. 24. Such evangelical conditions we have not

214 A\ EXI'OSITIOX

many. I confess they have no causal influence into the accom-
plishment of the promise ; but the non-performance of them
is a sufficient bar against our pretending to the promise, a
sufficient evidence that we have no pleadable interest in it.
Our forgiving of others will not procure forgiveness for our-
selves; but our not forgiving of others proves, that we our-
selves are not forgiven. And all these things do shew what
weight God himself lays on this duty.

Secondly, Observe, that this duty is such, as that there
is nothing more comely, useful, or honourable unto, or
praiseworthy in, any, than a due performance of it. To be
morose, implacable, inexorable, revengeful, is one of the
greatest degeneracies of human nature. And no men are
commonly, even in this world, more branded with real in-
famy and dishonour, amongst wise and good men, than those
who are of such a frame, and do act accordingly. To remem-
ber injuries, to retain a sense of wrongs, to watch for oppor-
tunities of revenge, to hate and be maliciously perverse, is
to represent the image of the devil unto the world in its pro-
per colours; he is the great enemy and self-avenger; on the
other side, no grace, no virtue, no duty, no ornament of the
mind, or conversation of man, is in itself so lovely, so
comely, so praiseworthy, or so useful unto mankind, as are
meekness, readiness to forgive, and pardon. This is that
principally which renders a man a good man, for whom one
would even dare to die ; and I am sorry to add, that this
grace or duty is recommended by its rarity. It is little
found amongst the children of men. The consideration of
the defect of men herein, as in those other fundamental du-
ties of the gospel, in self-denial, readiness for the cross, and
forsaking the world, is an evidence, if not how little since-
rity there is in the world ; yet at least it is, of how little
growing, and thriving there is amongst professors.

Thirdly, That there is no grace, virtue, or perfection in any
man, but what is as an emanation from the divine goodness
and bounty, so expressive of some divine excellencies or
perfection ; somewhat that is in God, in a way and manner
infinitely more excellent. We were created in the image of
God. Whatever was good or comely in us, was a part of
that image ; especially the ornaments of our minds, tJie per-
fections of our souls. These things had in them a resem-

UPON rsALsi cxxx. 215

blance of, and a correspondency unto, some excellencies in
God, whereunto by the way of analogy they may be reduced.
This being for the most part lost by sin, a shadow of it only
remaining in the faculties of our souls ; and that dominion
over the creatures, which is permitted unto men in the pa-
tience of God. The recovery that we have by grace, is no-
thing but an initial renovation of the image of God in us;
Eph. iv. 22. It is the implanting upon our natures those
graces, which may render us again like unto him. And no-
thing is grace or virtue, but what so answers to somewhat
in God. So then, whatever is in us of this kind, is in God
absolutely, perfectly, in a way and manner infinitely more
excellent.

Let us now therefore put these things together. God re-
quires of us, that there should be forgiveness in us for those
that do offend us ; forgiveness without limitation and bounds ;
the grace hereof he bestoweth on his saints, sets a high price
upon it, and manifests many ways, that he accounts it among
the most excellent of our endowments; oneof the most lovely
and praiseworthy qualifications of any person. What then
shall we now say ? Is there forgiveness with him orno ? * He
that hath made the eye, shall he not see ? He that planted
the ear, shall he not hear?' He that thus prescribes forgive-
ness to us, that bestows the grace of it upon us, is there not
forgiveness with him ? It is all one as to say, though we are
good, yet God is not; though we are benign and bountiful,
yet he is not. He that finds this grace wrought in him in any
measure, and yet fears that he shall not find it in God for
himself, doth therein, and so far, prefer himself above God ;
which is the natural effect of cursed unbelief.

But the truth is, where there not forgiveness with God,
forgiveness in man would be no virtue, with all those qua-
lities that incline thereto; such are meekness, pity, patience,
compassion, and the like. Which what were it, but to set
loose human nature to rage and madness? For as every
truth consists in its answerableness to the prime and eternal
verity ; so virtue consists not absolutely nor primarily in a
conformity to a rule of command, but in a correspondency
unto the first absolute perfect being and its perfections.

216

A\ KXI'OSITION'

Properties of forgiveness. The greatness and freedom of it.

The arguments and demonstrations foregoing have, we hope,
undeniably evinced the great truth we have insisted on,
which is the life and soul of all our hope, profession, religion,
and worship. The end of all this discourse is, to lay a firm
foundation for faith to rest upon, in its addresses unto God
for the forgiveness of sins; as also to give encouragements
unto all sorts of persons so to do. This end remains now
to be explained and pressed; which work yet before we di-
rectly close withal, two things are farther to be premised.
And the first is, to propose some of those adjuncts of, and
considerations about, this forgiveness, as may both encourage
and necessitate us to seek out after it, and to mix the testi-
monies given unto it, and the promises of it with faith unto
our benefit and advantage. The other is to shew, how need-
ful all this endeavour is, upon the account of that great un-
belief which is in the most in this matter. Asto the firstof
these then we may consider.

First, That this forgiveness that is with God, is such as
becomes him, such as is suitable to his greatness, goodness,
and all other excellencies of his nature, such as that therein
he will be known to be God. What he says concerning
some of the works of his providence, 'Be still and know that
I am God ;' may be much more said concerning this great
effect of his grace. Still your souls, and know that he is
God. It is not like that narrow, difficult, halving, and ma-
nacled forgiveness that is found amongst men, when any
such thing is found amongst them. But it is full, free,
boundless, bottomless, absolute, such as becomes his nature
and excellencies. It is, in a word, forgiveness that is with
God, and by the exercise whereof he will be known so to
be. And hence,

1. God himself doth really separate and distinguish his
forgiveness from any thing that our thoughts and imaginations
can reach unto, and that because it is his, and like himself.
It is an object for faith alone ; which can rest in that which
it cannot comprehend. It is never safer than when it is, as
itwere, overwhelmed with infiniteness. But set mere rational

UPON PSALM CXXX. 217

thoughts, or the imaginations of our minds at work about
such things, and they fall inconceivably short of them. They
can neither conceive of them aright, nor use them unto their
proper end and purpose. Were not forgiveness in God some-
what beyond what men could imagine, no flesh could be
saved. This himself expresseth, Isa. Iv. 7 — 9- * Let the wick-
ed forsake his way, and the unrighteous man his thoughts:
and let him return unto the Lord, and he will have mercy
upon him ; and to our God, and he will abundantly pardon.
For my thoughts are not your thoughts, neither are your
ways my ways, saith the Lord. For as the heavens are higher
than the earth, so are my ways higher than your ways, and
my thoughts than your thoughts.' They are, as is plain in
the context, thoughts of forgiveness and ways of pardon,
whereof he speaks. These, our apprehensions come short of;
we know little or nothing of the infinite largeness of his
heart in this matter. He that he speaks of, is };wi an ' im-
piously wicked man,' and pK ii^'N ' a man of deceit,' and per-
verse wickedness. He whose design and course is nothing
but a lie, sin, and iniquity. Such a one as we would have
little or no hopes of; that we would scarce think it worth
our while to deal withal about a hopeless conversion; or
can scarce find in our hearts to pray for him, but are ready
to give him up, as one profligate and desperate. But let him
turn to the Lord, and he shall obtain forgiveness. But how
can this be ? Is it possible there should be mercy for such a
one? Yes ; for the Lord m^D^ nUT 'will multiply to pardon.'
He hath forgiveness with him to outdo all the multiplied
sins of any that turn unto him, and seek for it. But this is
very hard, very difficult for us to apprehend. This is not
the way and manner of men. We deal not thus with pro-
fligate offenders against us. True, saith God ; ' But your
ways are not my ways.' 1 do not act in this matter like unto
you, nor as you are accustomed to do. How then shall we
apprehend it? how shall we conceive of it? You can never
do it by your reason or imaginations ; * For as the heavens
is above the earth, so are my thoughts' in this matter * above
your thoughts.' This is an expression to set out the largest
and most inconceivable distance that may be. The creation
will aff'ord no more significant expression or representation
of it. The heavens are inconceivably distant from the earth,

218 AK EXPOSITION

and inconceivably glorious above it. So are the thoughts
of God ; they are not only distant from ours, but have a
glory in them also that we cannot rise up unto. For the
most part, when we come to deal with God about forgive-
ness, we hang in every brier of disputing, quarrelsome un-
belief. This or that circumstance or aggravation, this or
that unparalleled particular, bereaves us of our confidence.
Want of a due consideration of him with whom we have to do,
measuring him by that line of our own imaginations, bringing
him down unto our thoughts and our ways, is the cause of all
our disquietments. Because we find it hard to forgive our
pence, we think he cannot forgive talents. But he hath pro-
vided to obviate such thoughts in us ; Hos. xi. 9. * I will not
execute the fierceness of my wrath, I will not return to de-
stroy Ephraim, for I am God and not man.' Our satisfaction
in this matter is to be taken from his nature ; were he a man,
or as the sons of men, it were impossible that upon such, and
so many provocations, he should turn away from the fierce-
ness of his anger. But he is God. This gives an infinite-
ness, and an inconceivable boundlessness to the forgiveness
that is with hira ; and exalts it above all our thoughts and
ways. This is to be lamented ; presumption, which turns
God into an idol, ascribes unto that idol a greater largeness
in forgiveness than faith is able to rise up unto, when it deals
with him as a God of infinite excellencies and perfections. The
reasons of it I confess are obvious. But this is certain, no
presumption can falsely imagine that forgiveness to itself
from the idol of its heart, as faith may in the way of God,
find in him, and obtain from him. For,

2. God engageth his infinite excellencies to demon-
strate the greatness and boundlessness of his forgive-
ness. He proposeth them unto our considerations to con-
vince us that we shall find pardon with him suitable and an-
swerable unto them. See Isa. xl. 27 — 31. 'Why sayest thou,
O Jacob, and speakest, O Israel, My way is hid from the
Lord, and my judgment is passed over from my God? Hast
thou not known? hast thou not heard, that the everlasting-
God, the Lord, the Creator of the ends of the earth, fainteth not,
neither is weary ? there is no searching of his understanding.
He giveth power to the faint; and to them thathave nomight,
he iucreuseth strength. Even the yoi4hs shall faint and be

UPON PSALM CXXX. 219

weary, and the young men shall utterly fall ; but they that
wait upon the Lord shall renew their strength; they shall
mount up with wings as eagles; they shall run and not be
weary, and they shall walk and not be faint.' The matter in
question is, whether acceptance with God, which is only by
forgiveness, is to be obtained or no. This, sinful Jacob either
despairs of, or at least desponds about. But, saith God,
' My thoughts are not as your thoughts' in this matter. And
what course doth he take to convince them of their mistake
therein ? What argument doth he make use of to free them
from their unbelief, and to rebuke their fears? Plainly, he
calls them to the consideration of himself, both who, and
what he is, with whom they had to do. That they might
expect acceptance and forgiveness, such as did become him.
Minding them of his power, his immensity, his infinite wis-
dom, his unchangeableness, all the excellencies and pro-
perties of his nature, he demands of them whether they have
not just ground to expect forgiveness and grace, above all
their thoughts and apprehensions, because answering the in-
finite largeness of his heart from whence it doth proceed.

And Moses manageth this plea for the forgiveness of that
people under a high provocation, and a most severe threat-
ening of their destruction thereon; Numb. xiv. 17, 18. He
pleads for pardon in such a way and manner as may answer
the great and glorious properties of the nature of God, and
which would manifest an infiniteness of power and all-suffi-
ciency to be in him.

This, I say, is an encouragement in general unto believers.
We have, as I hope, upon unquestionable grounds evinced,
that there is forgiveness with God, vs^hich is the hinge on
which turneth the issue of our eternal condition. Now this
is like himself; such as becomes him ; that answers the in-
finite perfections of his nature ; that is exercised and given
forth by him as God. We are apt to narrow and straiten
it by our unbelief, and to render it unbecoming of him. He
less dishonours God (or as little), who being wholly under
the power of the law, believes that there is no forgiveness
with him, none to be obtained from him, or doth not believe
it, that so it is, or is so to be obtained, for which he hath the
voice and sentence of the law to countenance him, than
those, who being convinced of the principles and grounds

220 AN EXPOSITION"

of it before-mentioned, and of the truth of the testimony
given unto it, do yet by straitening and narrowing of it,
render it unworthy of him, whose excellencies are all infinite,
and whose ways on that account are incomprehensible. If
then we resolve to treat with God about this matter, which
is the business now in hand, let us do it as it becomes his
greatness, that is indeed, as the wants of our souls do require.
Let us not entangle our own spirits, by limiting his grace.
The father of the child possessed with a devil, being in a
great agony when he came to our Saviour, cries out, * If thou
canst do any thing, have compassion on us, and help us;'
Mark ix. 22. He would fain be delivered, but the matter was
so great, that he questioned whether the Lord Christ had
either compassion or power enough for his relief. And what
did he obtain hereby ? nothing but the retarding of the cure
of his child for a season. For our Saviour holds him off
until he had instructed him in this matter. Saith he, ver. 23.
* If thou canst believe, all things are possible unto him that
believeth.' Mistake not, if thy child be not cured, it is not
for want of power or pity in me, but of faith in thee. My
power is such as renders all things possible, so that they be
believed. So it is with many who would desirously be made
partakers of forgiveness. If it be possible they would be
pardoned, but they do not see it possible. Why, where is
the defect? God hath no pardon for them, or such as they
are, and so it may be they come finally short of pardon.
What, because God cannot pardon them, it is not possible
with him ? Not at all ; but because they cannot, they will
not, believe, that the forgiveness that is with him is such,
as that it would answer all the wants of their souls, because
it answers the infinite largeness of his heart. And if this
doth not wholly deprive them of pardon, yet it greatly re-
tards their peace and comfort. God doth not take it well
to be limited by us in any thing, least of all in his grace.
This he calls a tempting of him, a provoking temptation,
Psal. Ixxviii. 41. 'They turned back and tempted God, they
limited the Holy One of Israel.' This he could not bear
with. If there be any pardon with God, it is such as be-
comes him to give. When he pardons, he will abundantly
pardon. Go with your half-forgiveness, limited, conditional
])ardons, with reserves and limitations unto the sons of men ;

" UPON rSALM cxxx. 221

it may be, it may become them, it is like themselves. That
of God is absolute and perfect, before which our sins are as
a cloud before the east wind, and the rising sun. Hence he
is said to do this work with his whole heart, and his whole
soul; (7xapt^£o-S-at, ' freely,' bountifully, largely to indulge and
forgive unto us our sins, and * to cast them into the bottom
of the sea,' Micah vii. 19. into a bottomless ocean; an
emblem of infinite mercy. Remember this, poor souls, when
you are to deal with God in this matter, * all things are
possible unto them that do believe.'

Secondly, This forgiveness is in or with God, not only so,
as that we may apply ourselves unto it if we will, for which
he will not be offended with us, but so also, as that he hatli
placed his great glory in the declaration and communication
of it ; nor can we honour him more than by coming to him
to be made partakers of it, and so to receive it from him.
For the most part, we are, as it were, ready rather to steal
forgiveness from God, than to receive from him as one that
gives it freely and largely. We take it up, and lay it down,
as though we would be glad to have it, so God did not, as it
were, see us take it ; for we are afraid he is not willing we
should have it indeed. We would steal this fire from hea-
ven, and have a share in God's treasures and riches almost
without his consent. At least we think that we have it
from him 'aegre,' with much difficulty, that it is rarely given
and scarcely obtained. That he gives it out, skovt asKovrire
OvjuKj^ with a kind of unwilling willingness ; as we sometimes
give alms without cheerfulness ; and that he loseth so much
by us, as he giveth out in pardon. We are apt to think that
we are very willing to have forgiveness, but that God is
unwilling to bestow it, and that because he seems to be a
loser by it, and to forego the glory of inflicting punishment
for our sins, which of all things we suppose he is most loath
to part withal. And this is the very nature of unbelief. But
indeed things are quite otherwise. He hath in this matter,
through the Lord Christ, ordered all things in his dealings
with sinners, ' to the praise of the glory ol'his grace ;' Eph.
i. 6. His design in the whole mystery of the gospel is to make
his grace glorious, or to exalt pardoning mercy. The great
fruit and product of his grace is forgiveness of sinners. This
God will render himself glorious in and by. All the praise,

222 AN EXPOSITIOX

glory, and worship, that he designs from any in this world, is
to redound unto him by the way of this grace, as we have
proved at large before. For this cause spared he the world,
when sin first entered into it; for this cause did he provide a
new covenant, when the old was become unprofitable ; for
this cause did he send his Son into the world. This hath he
testified by all the evidences insisted on. Would he have
lost the praise of his grace, nothing hereof would have been
done or brought about. We can then no way so eminently
bring or ascribe the glory unto God, as by our receiving
forgiveness from him, he being willing thereunto, upon the
account of its tendency unto his own glory, in that way,
which he hath peculiarly fixed on for its manifestation.
Hence the apostle exhorts us to ' come boldly to the throne
of grace;' Heb. iv. 16. that is, with the confidence of faith,
as heexpounds ' boldness,' chap. X. 19,20. We come about a
business wherewith he is well pleased; such as he delights in
the doing of, as he expresseth himself, Zeph. iii. 17. 'The
Lord thy God in the midst of thee is mighty ; he will save, he
will rejoice over thee with joy; he will rest in hislove, he will
joy over thee with singing.' This is the way of God's par-
doning ; he doth it in a rejoicing triumphant manner, satisfy-
ing abundantly his own holy soul therein, and resting in his
love. We have then abundant encouragement to draw nigh
to the throne of grace, to be made partakers of what God is
so willing to give out unto us. And to this end serves also
the oath of God before insisted on, namely, to root out all
the secret reserves of unbelief, concerning God's unwilling-
ness to give mercy, grace, and pardon unto sinners. See
Heb. vi. 17, 18. where it is expressed. Therefore the ten-
dency of our former argument, is not merely to prove that
there is forgiveness with God, which we may believe and
not be mistaken, but which we ought to believe ; it is our
duty so to do. We think it our duty to pray, to hear the
word, to give alms, to love the brethren, and to abstain from
sin ; and if we fail in any of these, we find the guilt of them
reflected upon our conscience unto our disquietment. But
we scarce think it our duty to believe the forgiveness of our
sins. It is well, it may be, we think, with them that can do
it, but we think it not their fault who do not. Such per-
sons may be pitied, but, as we suppose, not justly blamed.

UPON PSALM cxxx. 223

no not by God himself, whose conscience almost is bur-
dened with this as a sin, that he doth not as he ought,
believe the forgiveness of his sins. And this is merely
because men judge it not their duty so to do. For a non-
performance of a duty apprehended to be such, will reflect
on the conscience a sense of the guilt of sin. But now what
can be required to make any thing a duty unto us, that is
wanting in this matter? For,

1. There is forgiveness with God, and this manifested,
revealed, declared. This manifestation of it is that which
makes it the object of our faith. We believe things to be
in God, and with him, not merely and formally because they
are so, but because he hath manifested and revealed them so
to be, 1 John i. 2. What he so declares, it is our duty to
believe, or we frustrate the end of his revelation.

2. We are expressly commanded to believe, and that upon
the highest promises, and under the greatest penalties. This
command is that which makes believing formally a duty.
Faith is a grace as it is freely wrought in us by the Holy
Ghost, the root of all obedience and duties, as it is radi-
cally fixed in the heart. But as it is commanded, it is a
duty; and these commands, you know, are several ways ex-
pressed, by invitations, exhortations, propositions, which
all have in them the nature of commands, which take up a
great part of the books of the New Testament.

3. It is a duty, as we have shewed, of the greatest con-
cernment unto the glory of God.

4. Of the greatest importance unto our souls, here and
hereafter. And these things were necessary to be added, to
bottom our ensuing exhortations upon.

Evidences that most men do not believe forgiveness.

That which should now ensue, is the peculiar improve-
ment of this truth all along aimed at; namely, to give ex-
hortations and encouragements unto believing. But I can
take few steps in this work, wherein methinks I do hear some
saying. Surely all this is needless ; who is there that doth
not believe all that you go about to prove? And so these

224

AN FXPOSITION

pains are spent to little or no purpose. I shall therefore
before I persuade any unto it, endeavour to shew that they
do it not already. Many, I say, the most of men who live
under the dispensation of the gospel, do wofully deceive
their own souls in this matter. They do not believe what
they profess themselves to believe, and w^hat they think they
believe. Men talk of fundamental errors ; this is to me the
most fundamental error that any can fall into, and the most
pernicious. It is made up of these two parts. 1. They do
not indeed believe forgiveness. 2. They suppose they do
believe it, which keeps them from seeking after the only re-
medy. Both these mistakes are in the foundation, and do
ruin the souls of them that live and die in them. I shall
then, by a brief inquiry, put this matter to a trial. By some
plain rules and principles may this important question, whe-
ther we do indeed believe forgiveness or no, be answered and
decided. But to the resolution intended, I shall premise
two observations.

1. Men in this case, are very apt to deceive themselves.
Self love, vain hopes, liking of lust, common false principles,
sloth, unwillingness unto self-examination, reputation with
the world, and it may be in the church, all vigorously con-
cur unto men's self-deceivings in this matter. It is no easy
thing for a soul to break through all these, and all self-
reasonings that rise from them, to come unto a clear judg-
ment of its own acting in dealing with God about forgiveness.
Men also find a common presumption of this truth, and its
being an easy relief against gripings of conscience, and dis-
turbing thoughts about sin ; which they daily meet withal.
Aiming therefore only at the removal of trouble, and finding
their present imagination of it, sufficient thereunto, they
never bring their persuasion to the trial.

As men are apt to do thus, so they actually do so, they
do deceive themselves, and know not that they do so. The
last day will make this evident, if men will no sooner be con-
vinced of their folly. When our Saviour told his disciples,
that one of them twelve should betray him ; though it were
but one of twelve that was in danger, yet every one of the
twelve made a particular inquiry about himself. I will not
say, that one in each twelve is here mistaken ; but I am
sure the truth tells us, that ' many are called, and but few are

UPON PSALM cxxx. 225

chosen ; they are but few, who do really believe forgiveness.
Is it not then incumbent on every one to be inquiring in
what number he is likely to be found at the last day ? Whilst
men put this inquiry off from themselves, and think or say.
It may be the concernment of others, it is not mine; they
perish, and that without remedy. Remember what poor
Jacob said, when he had lost one child, and was afraid of
the loss of another, Gen. xliii. 14. ' If I be bereaved of
my children, I am bereaved.' As if he should have said, If
I lose my children, I have no more to lose, they are my all.
Nothing worse can befall me in this world. Comfort, joy,
yea, life and all go with them. How much more may men
say in this case. If we are deceived here, we are deceived ;
all is lost; hope, and life, and soul, all must perish, and that
for ever. There is no help or relief for them who deceive
themselves in this matter. They have found out a way to
go quietly down into the pit.

Now these things are premised, only that they may be
incentives unto self-examination in this matter, and so render
the ensuing considerations useful. Let us then address our-
selves unto them.

1. In general. This is a gospel truth ; yea, the great fun-
damental, and most important truth of the gospel. It is the
turning point of the two covenants, as God himself declares,
Heb. vii. 7 — 13. Now a very easy consideration of the ways
and walkings of men will satisfy us as to this inquiry, whe-
ther they do indeed believe the gospel, the covenant of grace,
and the fundamental principles of it. Certainly their igno-
rance, darkness, blindness, their corrupt affections, and
worldly conversations, their earthly-mindedness, and open
disavowing of the spirit, ways, and yoke of Christ, speak no
such language. Shall we think, that proud, heady, worldly,
self-seekers, haters of the people of God, and his ways, de-
spisers of the Spirit of grace and his work, sacrificers to their
own lusts, and such-like, do believe the covenant of grace,
or remission of sins ? God forbid we should entertain any
one thought of so great dishonour to the gospel. Wherever
that is received or believed, it produceth other effects ; Tit.
ii. 11, 12. Isa. xi. 6 — 9. It teacheth men to deny all 'un-
godliness and worldly lusts.' It ^changeth their hearts,
natures, and ways. It is not such a barren, impotent,

VOL. XIV. Q

22G AX EXPOSITION

and fruitless thing, as such an apprehension would repre-
sent it.

2. They that really believe forgiveness in G od, do thereby
obtain forgiveness. Believing gives an interest in it; it
brings it home to the soul concerned. This is the inviolable
law of the gospel. Believing and forgiveness are inseparably
conjoined. Among the evidences that we may have of any
one being interested in forgiveness, I shall only name one.
They prize and value it above all the world. Let us inquire
what esteem and valuation many of those have of forgiveness,
who put it out of all question that they do believe it. Do
they look upon it as their treasure, their jewel, their pearl of
price ? Are they solicitous about it ? Do they often look and
examine whether it continues safe in their possession or no?
Suppose a man have a precious jewel, laid up in some place
in his house; suppose it be unto him as the poor widow's
two mites, all her substance or living; will he not carefully
ponder on it? Will he not frequently satisfy himself that it
is safe? We may know that such a house, such fields or
lands do not belong unto a man when he passeth by them
daily, and taketh little or no notice of them. Now how do
most men look upon forgiveness ? What is their common de-
portment in reference unto it? Are their hearts continually
filled with thoughts about it ? Are they solicitous con-
cerning their interest in it? Do they reckon, that whilst that
is safe, all is safe with them ? When it is, as it were, laid out
of the way by sin and unbelief, do they give themselves no
rest, until it be afresh discovered unto them ? Is this the
frame of the most of men ? The Lord knows it is not. They
talk of forgiveness, but esteem it not, prize it not, make no
particular inquiries after it. They put it to an ungrounded
venture, whether ever they be partakers of it or no ; for a re-
lief against some pangs of conscience it is called upon, or
else scarce thought of at all.

Let not any so minded flatter themselves that they have
any acquaintance with the mystery of gospel forgiveness.

3. Let it be inquired of them who pretend unto this per-
suasion, how they came by it; that we may know whether it
be of him who calleth us, or no ; that we may try whether they
have broken through the difficulties in the entertaining of it,
which we have manifested abundantly to lie in the way of it.

UPOiV PSALM cxxx. 227

When Peter confessed our Saviour to * be the Christ the
Son of the living God;' he told him that * flesh and blood
did not reveal that unto him, but his Father who his in
heaven ;' Matt. xvi. 17. It is so with them who indeed be-
lieve forgiveness in God : ' flesh and blood hath not revealed
it unto them.' It hath not been furthered by any thing
within them or without them, but all lies in opposition unto
it. ' This is the work of God that we believe ;' John vi. 29.
A great work, the greatest work that God requireth of us.
It is not only a great thing in itself (the grace of believing
is a great thing), but it is great in respect of its object, or
what we have to believe, or forgiveness itself. The great
honour of Abraham's faith lay in this, that deaths and difficul-
ties lay in the way of it; Rom. iv. 18 — 20. But what is
a dead body, and a dead womb, to an accusing conscience,
a killing law, and apprehensions of a God terrible as a con-
suming fire? all which as was shewed, oppose themselves
unto a soul called to believe forg^iveness.

What now have the most of men, who are confident in
the profession of this faith, to say unto this thing? let them
speak clearly, and they must say, that indeed they never
found the least difficulty in this matter ; they never doubted
of it; they never questioned it, nor do know any reason
why they should do so. It is a thing which they have so
taken for granted, as that it never cost them an hour's labour,
prayer or meditation about it. Have they had secret reason-
ings, and contendings in their hearts about it ? No. Have
they considered how the objections that lie against it may
be removed ? Not at all. But is it so indeed, that this per-
suasion is thus bred in you, you know not how? Are the
corrupted natures of men, and the gospel so suited, so com-
plying? Is the new covenant grown so connatural to flesh
and blood ? Is the greatest secret that ever was revealed
from the bosom of the Father, become so familiar and easy
to the wisdom of the flesh ? Is that which was folly to the
wise Greeks, and a stumbling-block to the wonder-o^azing
Jews, become on a sudden wisdom, and a plain path to the
same principles that were in them ? But the truth of this
matter is, that such men have a general, useless, barren no-
tion of pardon, which Satan, presumption, tradition, common
reports, and the customary hearing of the word have fur-

q2

228 AX EXPOSITION

nished them withal; but for that gospel discovery of for-
giveness whereof we have been speaking, they are utterly
ignorant of it, and unacquainted with it- To convince such
poor creatures of the folly of their presumption, I would but
desire them to go to some real believers, that are or may be
known unto them ; let them be asked whether they came so
easily by their faith, and apprehensions of forgiveness, or
no ? Alas ! saith one, these twenty years have I been follow-
ing after God, and yet I have not arrived unto an abiding,
cheering persuasion of it. I know what it cost me, what
trials, difficulties, temptations, I wrestled with, and went
through withal before I obtained it, saith another. What I
have attained tinto, hath been of unspeakable mercy. And
it is my daily prayer, that I may be preserved in it, by the
exceeding greatness of the power of God; for I continually
wrestle with storms that are ready to drive me from my
anchor. A little of this discourse may be suflficient to con-
vince poor, dark, carnal creatures of the folly and vanity of
their confidence.

4. There are certain means whereby the revelation and
discovery of this mystery is made unto the souls of men.
By these they do obtain it, or they obtain it not. The mys-
tery itself was a secret, hidden in the counsel of God from
eternity; nor was there any way whereby it might be re-
vealed, but by the Son of God. And that is done in the
word of the gospel. If then you say you know it; let us
inquire how you came so to do? and by what means it hath
been declared unto you ? Hath this been done by a word of
truth? by the promise of the gospel? Was it by preaching
of the word unto you, or by reading of it, or meditating upon
it? Or did you receive it from and by some reasonable word,
of, or from, the Scriptures spoken unto you ? Or hath it in-
sensibly gotten ground upon your hearts and minds, upon
the strivings and conflicts of your souls about sin, from the
truth where you had been instructed in general ? Or by what
other ways or means have you come to that acquaintance
with it, whereof you boast? You can tell how you came by
your wealth, your gold, and silver; you know how you
became learned, or obtained the knowledge of the mystery
of your trade, who taught you in it, and how you came by
it. There is not any thino- wherein you are concerned, but

UPON PSALM cxxx. 229

you can answer these inquiries in a reference unto it. Think
it then no great matter, if you are put to answer this ques-
tion also ; by what way or means came you to the know-
ledge of forgiveness which you boast of? VV'as it by any of
those before-mentioned, or some other? If you cannot an-
swer distinctly to these things, only you say, you have heard
it, and believed it ever since you can remember ; so those
said that went before you, so they say with whom you do
converse, you never met with any one that called it into
question, nor heard of any, unless it were one or two de-
spairing wretches ; it will be justly questioned, whether you
have any portion in this matter or no. If uncertain rumours,
reports, general notions, lie at the bottom of your persua-
sion, do not suppose that you have any communion with
Christ therein.

5. Of them who profess to believe forgiveness, how few
are there who indeed know what it is. They believe, they
say, but, as the Samaritans worshipped, they know not what.
With some, a bold presumption, and crying peace, peace,
goes for the belief of forgiveness.

A general apprehension of impunity from God, and that
they are sinners, yet they shall not be punished, passeth
with others at the same rate.

Some think they shall prevail with God by their prayers
and desires to let them alone, and not cast them into hell.
One way or other to escape the vengeance of hell, not to be
punished in another world, is that which men fix their minds
upon.

But is this that forgiveness, which is revealed in the
gospel? that which we have been treating about? The rise
and spring of our forgiveness is in the heart and gracious
nature of God, declared by his name. Have you inquired
seriously into this? Have you stood at the shore of that
infinite ocean of goodness and love? Have your souls found
supportment and relief from that consideration ? And have
your hearts leaped within you with the thoughts of it? Or if
you have never been affected in an especial manner herewithal,
have you bowed down your souls under the considerations
of that sovereign act of the will of God, that is the next
sp ing of forgiveness ; that glorious acting of free grace, that
when all might justly have perished, all having sinned and

230 AN EXPOSITIOX

come short of his glory, God would yet have mercy on some ?
Have you given up yourselves to this grace? Is this any
thing of that you do believe? Suppose you are strangers to
this also : what communion with God have you had about
it in the blood of Christ? We have shewed how forgive-
ness relates thereunto ; how way is made thereby for the
exercise of mercy, in a consistency with the glory and
honour of the justice of God, and of his law; how pardon
is procured and purchased thereby; with the mysterious
reconciliation of love and law ; and the new disposal of
conscience in its work and duty by it. What have you to
say to these things ? Have you seen pardon flowing from the
heart of the Father through the blood of the Son? Have
you looked upon it as the price of his life, and the pur-
chase of his blood ? Or have you general thoughts that Christ
died for sinners ? and that on one account or other forgive-
ness relates unto him, but are strangers to the mystery
of this great work? Suppose this also; let us go a little
farther and inquire whether you know any thing that yet
remains of the like importance in this matter? Forgiveness,
as we have shewed, is manifested, tendered, exhibited in the
covenant of grace and promises of the gospel. The rule of
the efficacy of these is, that they be ' mixed with faith ;' Heb.
iv. 2. It is well if you are grown up hereunto ; but you that are
strangers to the things before-mentioned, are no less to this
also. Upon the matter you know not then what forgiveness
is, nor wherein it consists, nor whence it comes, nor how
it is procured, nor by what means given out unto sinners.
It is to no purpose for such persons to pretend that they
believe that whereunto either notionally, or practically, or
both, they are such utter strangers.

6. Another inquiry into this matter regards the state and
condition wherein souls must be, before it be possible for
them to believe forgiveness. If there be such an estate and
it can be evinced that very many of the pretenders concern-
ing whom we deal, were never brought into it, it is then
evident that they neither do nor can believe forgiveness,
however they do and may delude their own souls.

It hath been shewed that the first discovery that was
made of pardoning grace was unto Adam, presently after the
fall. What was then his state and condition ? How was he

UPON PSALM CXXX. 231

prepared for the reception of this great mystery in its first
discovery ? That seems to be a considerable rule of proceed-
ing in the same matter. That which is first in any kind, is
a rule to all that follows. Now what was Adam's condition
when the revelation of forgiveness was first made to him ?
It is known from the story; convinced of sin, afraid of
punishment, he lay trembling at the foot of God. Then
was forgiveness revealed unto him ; so the psalmist states
it. Psalm CXXX. 3. * If thou. Lord, shouldest mark iniquity,
O Lord, who shall stand V Full of thoughts he is of the desert
of sin, and of inevitable and eternal ruin, in case God should
deal with him according to the exigence of the law. In that
state is the great support of forgiveness with God, suggested
unto him by the Holy Ghost. We know what work our
Sjaviour had with the Pharisees on this account. ' Are we,'
say they, ' blind also V No, saith he, * you say you see, there-
fore your sin remaineth ;' John ix. 40, 41. It is to no pur-
pose to talk of forgiveness to such persons as you are, you
must of necessity abide in your sins. I came not to call such
righteous persons as you are, but sinners to repentance,
who not only are so, as you are also, and that to the pur-
pose, but are sensible of their being so, and of their undone
condition thereby. ' The whole have no need of the physician
but the sick.' Whilst you are seeming righteous and whole,
it is to no end to tell you of forgiveness, you cannot under-
stand it, nor receive it. It is impossible then that any one
should in a due manner believe forgiveness in God, unless
in a due manner he be convinced of sin in himself. If the
fallow ground be not broken up, it is to no purpose to sow
the seed of the gospel. There is neither life, power, nor
sweetness in this truth, unless a door be opened for its
entrance by conviction of sin.

Let us then on this ground also, continue our inquiry
upon the ordinary boasters of their skill in this mystery.
You believe there is forgiveness with God? Yes. But have
you been convinced of sin ? Yes ; you know that you are
sinners well enough. Answer then but once more as to the
nature of this conviction of sin, which you have ; is it not
made up of these two ingredients. 1. A general notion
that you are sinners as all men also are. 2. Particular
troublesome reflections upon yourselves, when on any erup-

232 AN EXPOSITION

tion of sin, conscience accuses, rebukes, condemns. You
will say, yes, what would you require more? This is not the
conviction we are inquiring after; that is a work of the
Spirit by the word ; this you speak of, a mere natural work,
which you can no more be without than you can cease to be
men. This will give no assistance unto the receiving of
forgiveness. But it may be you will say, you have pro-
ceeded farther than so ; and these things have had an im-
provement in you. Let us then a little try whether your
process have been according to the mind of God; and so
whether this invincible bar in your way be removed or no.
For although every convinced person do not believe forgive-
ness ; yet no one who is not convinced doth so. Have you
then been made sensible of your condition of nature; what
it is to be alienated from the life of God, and to be ob-
noxious to his wrath ? Have you been convinced of the uni-
versal enmity that is in your hearts to the mind of God ; and
what it is to be at enmity against God ? Hath the un-
speakable multitude of the sins of your lives been set in order
by the law before you ? and have you considered what it is
for sinners as you are, to have to deal with a righteous and
a holy God ? Hath the Holy Ghost wrought a serious recog-
nition in your hearts of all these things, and caused them
to abide with you and upon you? If you will answer truly,
you must say, many of you, that indeed you have not been
so exercised. You have heard of these things many times,
but to say that you have gone through with this work, and
have had experience of them, that you cannot do. Then I
say you are strangers to forgiveness, because you are stran-
gers unto sin : but and if you shall say that you have had
thoughts to this purpose, and are persuaded that you have
been thoroughly convinced of sin, I shall yet ask you one ques-
tion more ; what effects hath your conviction produced in
your hearts and lives ? Have you been filled with perplexities
and consternation of spirit thereupon? Have you had fears,
dreads, or terrors to wrestle withal? It may be you will say,
no ; nor will I insist upon that inquiry ; but this I deal with
you in. Hath it filled you with self-loathing and abhorrency,
with self-condemnation and abasement? If it will do any
thing this it will do. If you come short here, it is justly to
be feared that all your other pretences are of no value ; now

UPON PSALM cxxx. 233

where there is no work of conviction, there is no faith of
forgiveness, whatever is pretended. And how many vain
boasters this sword will cut off, is evident.

7. We have yet a greater evidence than all these. Men
live in sin, and therefore they do not believe forgiveness of
sin. Faith in general * purifies the heart ;' Acts xv. 19. Our
souls are purified 'in obeying the truth;' 1 Pet. i. 22. and
the life is made fruitful by it, James ii. 22. * Faith worketh
by works,' and makes itself perfect by them. And the doc-
trine concerning forgiveness hath a special influence into all
holiness. Tit. ii. 11, 12. ' The grace of God which bringeth
salvation, teacheth us to deny all unrighteousness and
worldly lusts, to live soberly, righteously, and godly in this
present world.' And that is the grace whereof we speak. No
man can then believe forgiveness of sin, without a detesta-
tion and relinquishment of it. The ground of this might be
farther manifested, and the way of the eJEEcacy of faith of
forgiveness unto a forsaking of sin, if need were. But all
that own the gospel must acknowledge this principle. The
real belief of the pardon of sin, is prevalent with men not to
live longer in sin.

But now what are the greatest number of those who pre-
tend to receive this truth ? Are their hearts purified by it?
Are their consciences purged? Are their lives changed?
Do they deny all ungodliness and worldly lusts? Doth for-
giveness teach them so to do ? Have they found it effectual
to these purposes? Whence is it then that there is such a
bleating and bellowing to the contrary amongst them?

Some of you are drunkards, some of you swearers, some
of you unclean persons, some of you liars, some of you
worldly, some of you haters of all the ways of Christ, and all
his concernments upon the earth ; proud, covetous, boasters,
self-seekers, envious, wrathful, backbiters, malicious, pra-
ters, slanderers, and the like. And shall we think that such
as these believe forgiveness of sin ? God forbid. Again,
some of you are dark, ignorant, blind, utterly unacquainted
with the mystery of the gospel, nor do at all make it your
business to inquire into it. Either you hear it not at all, or
negligently, slothfully, customarily, to no purpose. Let not
such persons deceive their own souls; to live in sin and yet
to believe the forgiveness of sin, is utterly impossible.

234 AN EXPOSITION'

Christ will not be a minister of sin, nor give his gospel to be
a doctrine of licentiousness for your sakes. Nor shall you
be forgiven that you may be delivered to do more abomina-
tions. God forbid.

If any shall say, that they thank God, they are no such
publicans as those mentioned ; they are no drunkards, no
swearers, no unclean persons, nor the like, so that they are not
concerned in this consideration ; their lives and their duties
give another account of them; then yet consider farther.

That the Pharisees were all that you say of yourselves,
and yet the greatest despisers of forgiveness that ever were
in the world, and that because they hated the light, on this
account, that their deeds were evil. And for your duties you
mention, what I pray is the root and spring of them? are
they influenced from this faith of forgiveness you boast of
or no? May it not be feared that it is utterly otherwise?
you do not perform them because you love the gospel, but
because you fear the law. If the truth were known, I doubt
it would appear, that you get nothing by your believing of
pardon, but an encouragement unto sin. Your goodness,
such as it is, springs from another root. It may be also that
you ward yourselves by it against the strokes of conscience,
or the guilt of particular sins ; this is as bad as the other. It
is as good be encouraged unto sin, to commit it, as be en-
couraged under sin, so as to be kept from humiliation for it.
None under heaven are more remote from the belief of grace
and pardon, than such persons are : all their righteousness
is from the law, and their sin in a great measure from the
gospel.

8. They that believe forgiveness in a due manner, believe
it for the ends and purposes for which it is revealed of God.
This will farther improve and carry on the former conside-
ration. If God reveals any thing for one end and purpose,
and men use it quite unto another; they do not receive the
word of God, nor believe the thing revealed, but steal the
word and delude their own souls.

Let us then weigh to what ends and purposes this forgive-
ness was first revealed by God ; for which also its manifesta-
tion is still continued in the gospel. We have shewed be-
fore who it was to whom this revelation was first made, and
what condition he was in when it was so made unto him. A

UPON PSALM cxxx. 235

lost, wretched creature, without hope or help he was ; how
he should come to obtain acceptance with God, he knew
not. God reveals forgiveness unto hirn by Christ to be his
all. The intention of God in it was, that a sinner's all
should be of grace, Rom. xi. 6. If any thing be added unto
it for the same end and purpose, then ' grace is no more
grace.' Again, God intended it as a new foundation of obe-
dience, of love, and thankfulness. That men should love
because forgiven, and be holy because pardoned ; as I have
shewed before, that it might be the righteousness of a sinner,
and a spring of new obedience in him, all to the praise of
grace, were God's ends in its revelation.

Our inquiry then is, whether men do receive this reve-
lation as unto these ends, and use it for these purposes, and
these only. I might evince the contrary, by passing through
the general abuses of the doctrine of grace, which are men-
tioned in the Scripture, and common in the world ; but it
will not be needful. Instead of believing, the most of men
seem to put a studied despite on the gospel. They either
proclaim it to be an unholy and polluted way, by turning its
grace into lasciviousness, or a weak and insufficient way, by
striving to twist it in with their own righteousness, both
which are an abomination unto the Lord.

From these and such other considerations of the like im-
portance as might be added, it is evident that our word is not
in vain ; nor the exhortation which is to be built upon it.
It appears, that notwithstanding the great noise and pre-
tences to this purpose that are in the world, they are but few
who seriously receive this fundamental truth of the gospel ;
namely, that there is forgiveness with God. Poor creatures
sport themselves with their own deceivings, and perish by
their own delusions.

Exhortation unto the belief of the forgiveness that is with God. Reasons
for it, and the necessity of it.

We shall now proceed unto the direct uses of this great
truth. For having laid our foundation in the word that will
not fail, and having given, as we hope, sufficient evidence un-
to the truth of it, our last work is to make that improvement

236 AN EXPOSITION"

of it unto the good of the souls of men, which all along was
aimed at. The jDersons concerned in this truth are all sin-
ners whatever. Ts^o sort of sinners are unconcerned in it,
none are excluded from it. And we may cast them all under
two heads.

First, Such as never yet sincerely closed with the pro-
mise of grace, nor have ever yet received forgiveness from
God, in a way of believing. These we have already endea-
voured to undeceive, and to discover those false presump-
tions whereby they are apt to ruin and destroy their own
souls. These we would guide now into safe and pleasant
paths, wherein they may find assured rest and peace.

Secondly, Others there are, who have received it, but
being again entangled by sin, or clouded by darkness and
temptations, or weakened by unbelief, know not how to im-
prove it to their peace and comfort. This is the condition
of the soul represented in this psalm; and which we shall
therefore apply ourselves unto in an especial manner, in its
proper place.

Our exhortation then is unto both ; to the first, that they
would receive it, that they may have life ; to the latter, that
they would improve it, that they may have peace. To the
former, that they would not overlook, disregard, or neglect so
great salvation as is tendered unto them; to the latter, that
they would stir up the grace of God that is in them, to mix
with the grace of God that is declared unto them.

I shall begin with the first sort, those who are yet utter
strangers from the covenant of grace; who never yet upon
saving grounds believed this forgiveness ; who never yet
once tasted of gospel pardon. Poor sinners ! this word is
unto you.

Be it that you have heard or read the same word before,
or others like unto it, to the same purpose : it may be often,
it may be a hundred times. It is your concernment to hear
it again. God would have it so ; the testimony of Jesus
Christ is thus to be accomplished. This counsel of God
we must declare that we may be free from the blood of all
men ; Acts xx. 26, 27. And that not once or twice, but in
preaching the word, we must be ' instant in season, out of
season, reproving, rebuking, exhorting with all long-suffer-
ing and doctrine ;' 2 Tim. iv. 2. And for you, woe unto you,

UPON PSALM cxxx. 237

when God leaves thus speaking unto you ; when he refuseth
to exhort you any more, woe unto you. This is God's de-
parture from any person or people, when he will deal with
them no more about forgiveness : and saith he, * Woe unto
them- when I depart from them;' Hos. ix. 12. O that God,
therefore, would give unto such persons, seeing eyes, and
hearing ears, that the word of grace may never more be
spoken unto them in vain. Now in our exhortation to such
persons, we shall proceed gradually, according as the mat-
ter will bear, and the nature of it doth require. Consider
therefore.

First, That notwithstanding all your sins, all the evil that
your own hearts know you to be guilty of, and that hidden
mass or evil treasure of sin which is in you, which you are
not able to look into ; notwithstanding that charge that lies
upon you from your own consciences, and that dreadful sen-
tence and curse of the law which you are obnoxious unto ;
notwithstanding all the just grounds that you have to ap-
prehend that God is your enemy, and will be so unto eter-
nity ; yet there are terms of peace and reconciliation, pro-
vided and proposed between him and your souls. This in
the first place is spoken out by the word we have insisted
on. Whatever else it informs us of, this it positively as-
serts ; namely, that there is a way whereby sinners may
come to be accepted with God : for ' there is forgiveness with
him that he may be feared.' And we hope that we have not
confirmed it by so many testimonies, by so many evidences
in vain. Now that you may see how great a privilege this
is, and how much your concernment lies in it ; consider,

1. That this belongs unto you in an especial manner, it
is your peculiar advantage.

It is not so with the angels that sinned. There were
never any terms of peace or reconciliation proposed unto
them, nor ever shall be unto eternity. There is no way of
escape provided for them. Having once sinned, as you
have done a thousand times, God spared them not, ' but cast
them down to hell, and delivered them unto chains of dark-
ness, to be reserved unto judgment ;' 2 Pet. ii. 4.

It is not so with them that are dead in their sins, if but
one moment past. Ah how would many souls who are de-
parted it may be not an hour since out of this world, rejoice

238 AN EXPOSITION

for an interest in this privilege, the hearing of terms of peace
once more between God and them. But their time is past,
their house is left unto them desolate. As the tree falleth,
so it must lie : * It is appointed unto all men once to die,
and after that is the judgment ;' Heb. ix. 27. After death
there are no terms of peace, nothing but judgment. The
living, the living, he alone is capable of this advantage.

It is not so with them to whom the gospel is not
preached. God suffers them to walk in their own ways,
and calls them not thus to repentance. The terms of re-
conciliation which some fancy to be offered in the shining
of the sun, and falling of the rain, never brought souls to
peace with God. Life and immortality are brought to light
only by the gospel. This is your privilege who yet live,
and yet have the word sounding in your ears.

It is not thus with them who have sinned against the
Holy Ghost, though yet alive, and living where the word of
forgiveness is preached. God proposeth unto them no
terms of reconciliation. Blasphemy against him, saith
Christ, 'shall not be forgiven ;' Matt. xii. 31. There is no
forgiveness for such sinners. And we, if we knew them,
ought not to pray for them; 1 John v. 16. Their sin is
unto death. And what numbers may be in this condition
God knows.

This word then is unto you : these terms of peace are
proposed unto you. This is that which in an especial man-
ner you are to apply yourselves unto. And woe unto you,
if you should be found to have neglected it at the last day.
Wherefore consider,

2. By whom these terms are proposed unto you, and by
whom they were procured for you. By whom are they pro-
posed ? Who shall undertake to umpire the business, the
controversy between God and sinners ? No creature doubt-
less is either meet or worthy to interpose in this matter, I
mean originally on his own account. For ' who hath known
the mind of the Lord, or who hath been his counsellor?'
Wherefore it is God himself who proposeth these terms ;
and not only proposeth them, but invites, exhorts, and per-
suades you to accept of them. This the whole Scriptures
testify unto. It is fully expressed, 2 Cor. v. 18 — 20. He
hath provided them, he hath proposed them, and makes use

UPON PSALM cxxx. 239

only of men, of ministers to act in his name. And excuse
,us if we are a little earnest with you in this matter. Alas,
pur utmost that we can by zeal for his glory, or compassion
unto your souls, raise our thoughts, minds, spirits, words
unto, comes infinitely short of his own pressing earnestness
herein. See Isa. Iv. 1 — 4. Oh infinite condescension ! O
blessed grace ! Who is this that thus bespeaks you ? He,
against whom you have sinned, of whom you are justly
afraid. He whose laws you have broken, and whose name
you have dishonoured ; he who needs not you, nor your
love, nor your friendship, nor your salvation. It is he who
proposeth unto you these terms of reconciliation and peace.
Consider the exhortation of the apostle upon this conside-
ration, Heb. xii. 25. ' See that you refuse not him that
speaketh from heaven.' It is God that speaks unto you in
this matter : and he speaks unto you from heaven. And he
doth therein forego all the advantage that he hath against
you for your destruction. Woe would be unto your souls,
and that for ever, if you should refuse him.

3. By whom were these terms procured for you ? and by
what means? Do not think that this matter was brought
about by chance, or by an ordinary undertaking. Remember
that the proposal made unto you this day cost no less than
the price of the blood of the Son of God. It is the fruit of
the travail of his soul. For this he prayed, he wept, he
suffered, he died. And shall it now be neglected or de-
spised by you ? Will you yet account the blood of the co-
venant to be a common thing? Will you exclude yourselves
from all benefit of the purchase of these terms, and only
leave your souls to answer for the contempt of the price
whereby they were purchased ?

4. Consider, that you are sinners, great sinners, cursed
sinners ; some of you, it may be, worse than innumerable of
your fellow-sinners were, who are now in hell. God might
long since have cast you off everlastingly, from all expecta-
tion of mercy, and have caused all your hopes to perish. Or
he might have left you alive, and yet have refused to deal
with you any more. He could have caused your sun to go
down at noon-day, and have given you darkness instead of
vision. He could respite your lives for a season, and yet
' swear in his wrath, that you should never enter into his

240 AN EXPOSITION

rest.' It is now otherwise. How long it may be so, nor
you, nor I know any thing at all. God only knows what
will be vour time, what your continuance. We are to speak
* whilst it is called to-day.' And this is that for the present
which I have to offer unto you. God declares that there
is forgiveness with him ; that your condition is not despe-
rate nor helpless. There are yet terms of peace proposed
unto you. Methinks it cannot but seem strange, that poor
sinners should not at the least stir up themselves to in-
quire after them. When a poor man had sold himself of old,
and his children to be servants, and parted with the land of
his inheritance unto another because of his poverty ; with
what heart do you think did he hear the sound of the trum-
pet, when it began to proclaim the year of jubilee, wherein
he and all his were to go out at liberty, and to return unto
his possession and inheritance? And shall not poor servants
of sin, slaves unto Satan, that have forfeited all their inhe-
ritance in this world, and that which is to come, attend unto
any proclamation of the year of rest, of the acceptable year
of the Lord ? And this is done in the tender of terms of
peace with God in this matter. Do not put it off; this be-
longs unto you ; the great concernment of your souls lies
in it. And it is a great matter ; for consider,

5. That when the angels came to bring the news of the
birth of our Lord Jesus, they say, 'We bring tidings of great
joy to the whole people;' Luke ii. 10. What are these joy-
ful tidinos ? What was the matter of this report ? Why, ' this
day is born a Saviour, Christ the Lord ;' ver. 11. It is only
this ; a Saviour is born ; a way of escape is provided, and
farther they do not proceed. Yet this they say is a matter
' of o-reat joy,' as it was indeed. It is so to every burdened
convinced sinner, a matter of unspeakable joy and rejoicing.
Oh blessed words ! 'a Saviour is born.' This gives life to
a sinner, and opens ' a door of hope in the valley of Achor.*
The first rescue of a sin-distressed soul. Upon the matter,
it was all that the saints for many ages had to live upon ;
and that not in the enjoyment, but only the expectation.
They lived on that word, ' the seed of the woman shall break
the serpents head ;' that is, a way of deliverance is pro-
vided for sinners. This with all ' diligence they inquired
into;' 1 Pet. i. 10 — 12. and improved it to their eternal ad-

UPON PSALM CXXX. 241

vantage. As of old, Jacob, when he saw the waggons that
his son Joseph had sent to bring him unto him, it is said
his spirit revived : so did they upon their obscure discovery
of a way of forgiveness. They looked upon the promise of
it as that which God had sent to bring them unto him ; and
they saw the day of the coming of Christ in it, and rejoiced.
How much more have sinners now reason so to do, when
the substance of the promise is exhibited, and the news of
his coming proclaimed unto them ? This then is a great
matter; namely, that terms of peace and reconciliation are
proposed ; in that it is made known, that there is forgive-
ness with God. Upon these considerations then we pur-
sue that exhortation which we have in hand.

If any of you were justly condemned to a cruel and shame-
ful death, and lay trembling in the expectation of the exe-
cution of it, and a man desi-gned for that purpose should
come unto him, and tell him that there were terms pro-
pounded on which his life might be spared, only he came
away like Ahimaaz before he heard the particulars ; would
it not be a reviving unto him ? would he not cry out. Pray
inquire what they are, for there is not any thing so difficult
which I will not undergo to free myself from this miserable
condition : would it not change the whole frame of the spirit
of such a man, and, as it were, put new life into him ? But
now if instead hereof, he should be froward, stubborn, and
obstinate, take no notice of the messenger, or say. Let the
judge keep his terms to himself, without inquiring what they
are ; that he would have nothing to do with them ; would
not such a person be deemed to perish deservedly? doth he
not bring a double destruction upon himself; first of de-
serving death by his crimes, and then by refusing the honest
and good way of delivery tendered unto him ? I confess it
oftentimes falls out, that men may come to inquire after
these terms of peace, which when they are revealed, they
like them not, but with the young man in the gospel they go
away sorrowful. The cursed wickedness and misery of which
condition, which befalls many convinced persons, shall be
spoken unto afterward. At present I speak unto them who
never yet attended in sincerity unto these terms, nor se-
riously inquired after them. Think you what you please of
your condition, and of yourselves; or choose whether you

VOL. XIV, R

242 AN EXPOSITION

will think of it or no, pass your time in a fall regardlessness,
of your present and future estate. Yet indeed thus it is
with you, as to your eternal concerns ; you lie under the
sentence of a bitter, shameful, and everlasting deatli ; you
have done so in the midst of all your jollity, ever since you
came into this world : and you are in the hand of him, who
can in the twinkling of an eye destroy both body and soul
in hell fire. In this state and condition, men are sent on
purpose, to let you know that there are terms of peace,
there is yet a way of escape for you : and that you may not
avoid the issue aimed at, they tell you, that God that cannot
lie hath commanded them to tell you so ; if you question the
truth of what they say, they are ready to produce their war-
rant under God's own hand and seal ; here then is no room
for tergiversation or excuses. Certainly, if you have any care
of your eternal estate, if you have any drop of tender blood
running in your veins towards your own souls, if you have
any rational considerations dwelling in your minds, if all
be not defaced and obliterated through the power of lust,
and love of sin, you cannot but take yourselves to be un-
speakably concerned in this proposal; but now if instead
hereof, you give up yourselves unto the power of unbelief,
the will of Satan, the love of your lusts, and this present
world, so as to take no notice of this errand or message
from God, nor once seriously to inquire after the nature and
importance of the terms proposed, can you escape? shall
you be delivered ? will your latter end be peace ? The Lord
knows it will be otherwise with you, and that unto eternity.
So the apostle asures us, 2 Cor. iv. 3, 4. ' If our gospel
be hid, it is hid to them that are lost : in whom the God of
this world hath blinded the minds of them that believe not,
lest the light of the glorious gospel of Christ, who is the
image of God, should shine into them.' If you receive not
this word, if it be hid from you, it is from the power and
efficacy of Satan upon your minds. And what will be the
end? Perish you must, and shall, and that for ever.

Remember the parable of our Saviour, Luke xiv. 31, 32.
' What king, going to make war against another king, sitteth
not down first, and consulteth whether he be able with ten
thousand to meet him that cometh against him with twenty
thousand? or else while the other is yet a great way off, he

UPON PSALM cxxx. 243

sendeth an ambassage and desireth conditions of peace.
That which he teacheth in this parable is, the necessity that
lies on us, of making peace with God, whom we have pro-
voked, and justly made to be our enemy ; as also our utte"^
impotency to resist and withstand him, when he shall come
forth in a way of judgment and vengeance against us. But
here lies a difference in this matter, such as is allowed in all
similitudes ; amongst men at variance, it is not his part who
is the stronger, and secure of success, to send to the weaker,
whom he hath in his power, to accept of terms of peace.
Here it is otherwise; God, who is infinitely powerful, justly
provoked, and able to destroy poor sinners in a moment ;
when now he is not very far off, but at the very door, sends
himself an ambassage with conditions of peace. And shall
he be refused by you? will you yet neglect his offers ? How
great then Avill be your destruction ?

Hear then once more poor sin-hardened, senseless souls,
ye stout-hearted, that are far from righteousness. Is it no-
thing unto you, that the great and holy God whom ye have
provoked all your days, and whom you yet continue to pro-
voke, who hath not the least need of you or your salvation,
who can when he pleaseth eternally glorify himself in your
destruction, should of his own accord send unto you, to
let you know that he is willing to be at peace with you,
on the terms he had prepared ? The enmity began on your
part, the danger is on your part only; and he might justly
expect that the message for peace should begin on your part
also ; but he begins with you ; and shall he be rejected? The
prophet well expresseth this, Isa. xxx. 15. * Thus saith the
Lord God, the Holy One of Israel; In returning and rest
shall ye be saved ; in quietness and in confidence shall be your
strength: and ye would not.' The love and condescension
that is in these words, on the one hand, on the part of God,
and the folly and ingratitude mentioned in them on the
other hand, is inexpressible. They are fearful words ; * but
ye would not.' Remember this against another day. As our
Saviour says in the like manner to the Jews ; * Ye will
not come unto me, that ye may have life.' Whatever is
pretended, it is will and stubboTnness that lie at the bot-
tom of this refusal.

Wherefore, that either you may obtain advantage by it,

R 2

244 AX EXPOSITION'

or that the way of the Lord may be prepared for the glorify-
ing of himself upon you, I shall leave this word before all
them that hear, or read it, as the testimony which God re-
quires to be given unto his grace. There are terms of peace
with God provided for, and tendered unto you ; it is yet
called to-day, harden not your hearts, like them of old, who
could not enter into the rest of God, by reason of unbelief,
Heb. iii. 19. Some of you, it may be, are old in sins, and
unacquainted with God ; some of you, it may be, have been
great sinners, scandalous sinners ; and some of you, it may
be, have reason to apprehend yourselves near the grave, and
so also to hell ; some of you, it may be, have your consciences
disquieted and galled; and it may be some of you are under
some outward troubles and perplexities, that cause you a
little to look about you ; and some of you, it may be, are in
the madness of your natural strength and lusts ; ' your breasts
are full of milk, and your bones of marrow,' and your hearts
of sin, pride, and contempt of the ways of God; all is one;
this word is unto you all ; and I shall only mind you, that
'it is a fearful thing to fall into the hands of the living God/
You hear the voice, or read the words of a poor worm, but
the message is the message, and the word is the word of him
who shaketh heaven and earth. Consider then well what
you have to do ; and what answer you will return unto him
who will not be mocked.

But you will say. Why, what great matter is there that
you have in hand? why is it urged with so much earnest-
ness ? We have heard the same words a hundred times over.
The last Lord's day, such a one, or such a one preached to
the same purpose; and what need it be insisted on now
again, with so much importunity ?

But is it so indeed, that you have thus frequently been
dealt withal, and do yet continue in an estate of irreconci-
liation? my heart is pained for you, to think of your woful
and almost remediless condition. If ' he that being often
reproved, and yet stiffeneth his neck, shall perish suddenly,
and that without remedy,' Prov. xxix. 1. how much, more
will he do so, who being often invited unto peace with God,
yet hardeneth his heart, and refuseth to treat with him ?
Methinks I hear his voice concerning you; those mine ene-
mies, they shall not taste of the supper that I have prepared.

UPON PSALM cxxx. 245

Be it then that the word in hand is a common word unto
you, you set no value upon it; then take your way and
course in sin ; stumble, fall, and perish ; it is not so slight
a matter to poor convinced sinners, that tremble at the word
of God. These will prize it, and improve it. We shall fol-
low then that counsel, Prov. xxxi. 6. ' Give strong drink
unto him that is ready to perish, and wine to those that be
of a heavy heart.' We shall tender this new wine of the
gospel to poor sad-hearted, conscience-distressed sinners ;
sinners that are ready to perish ; to them it will be pleasant,
they will drink of it, and forget their poverty, and re-
member their misery no more. It shall take away all their
sorrow and sadness ; when you shall be drunk with the
fruit of your lusts, and spue, and lie down and not rise
again.

But now if any of you shall begin to say in your hearts,
that you would willingly treat with God ; oh that the day
were come wherein we might approach unto him ! let him
speak what he pleaseth, and propose what terms he pleaseth,
we are ready to hear. Then consider.

Secondly, That the terms provided for you, and pro-
posed unto you, are equal, holy, righteous, yea, pleasant and
easy. This being another general head of our work in hand,
before I proceed to the farther explication and confirmation
of it, I shall educe one or two observations from what hath
been delivered on the first. As,

1. See here on what foundation we preach the gospel.
Many disputes there are, whether Christ died for all indivi-
duals of mankind or no ; if we say no, but only for the elect,
who are some of all sorts ; some then tell us, we cannot in-
vite all men promiscuously to believe. But why so ? we
invite not men, as all men ; no man, as one of all men, but
all men as sinners : and we know that Christ died for sin-
ners. But is this the first thing, that we are in the dispen-
sation of the gospel to propose to the soul of a sinner, under
the law ; that Christ died for him in particular ? Is that the
beginning of our message unto him ? were not this a ready
way to induce him to conclude. Let me then continue in sin
that grace may abound? No ; but this is in order of nature
our first work ; even that which we have had in hand. This
is the beginning of the gospel of Jesus Christ. This is the

246 AN EXPOSITION

* voice of one crying in the wilderness, Prepare ye the way
of the Lord.' There is a way of reconciliation provided.
'God is in Christ reconciling the world to himself.' There is
a way of acceptance ; there is forgiveness with him to be
obtained. At this threshold of the Lord's house, doth the
greatest part of men to whom the gospel is preached fall and
perish, never looking in to see the treasures that are in the
house itself, never coming into any such state and condition
wherein they have any ground or bottom to inquire, whe-
ther Christ died for them in particular or no. They believe
not this report, nor take any serious notice of it. This was
the ministry of the Baptist, and they who received it not,
rejected the counsel of God concerning their salvation ;
Luke vii. 10. and so perished in their sins. This is the
sum of the blessed invitation given by wisdom, Prov. ix.
1 — 5. And here men stumble, fall, and perish, Prov. i.
29, 30.

2. You that have found grace and favour to accept of
these terms, and thereby to obtain peace with God ; learn
to live in a holy admiration of his condescension and love
therein. That he would provide such terms ; that he would
reveal them unto you ; that he would enable you to receive
them. Unspeakable love and grace lies in it all. Many
have not these terms revealed unto them ; few find favour
to accept of them ; and of whom is it that you have obtained
this peculiar mercy ?

Do you aright consider the nature of this matter ? The
Scripture proposeth it as an object of eternal admiration,
' So God loved the world ;' 'herein is love, not that we loved
God, but he loved us' first. Live in this admiration, and do
your utmost in your several capacities to prevail with your
friends, relations, acquaintance, to hearken after this great
treaty of peace with God, whose terms we shall nextly con-
sider, as before in general they were expressed.

Secondly, The terms provided for you, and proposed unto
you, are equal, holy, righteous, yea, pleasant and easy ; Hos.
ii. 18, 19. They are not such, as a cursed guilty sinner might
justly expect, but such as are meet for an infinitely good
and gracious God to propose ; not suited to the wisdom of
man, but full of the wisdom of God ; 2 Cor. ii. 6, 7. The
poor convinced wretch, thinking of dealing with God,

UPON PSALM cxxx. 247

Micah vi. 6, 7. rolls in his mind what terms he is like to
meet withal ; and fixes on the most dreadful, difficult, and
impossible that can be imagined. If, saith he, any thing
be done with this great and most high God, it must be by
rivers, thousands, and ten thousands, children, first-born ;
whatever is dreadful and terrible to nature, whatever is im-
possible for me to perform, that is it which he looks for.
But the matter is quite otherwise. The terms are wholly of
another nature : it is a way of mere mercy, a way of free for-
giveness. The apostle lays it down, Rom. iii. 23 — 25. it is
a way of propitiation, of pardon, of forgiveness in the blood
of Christ; the terms are the acceptance of the forgiveness
that we have described. Who would not think now that
the whole world would run in to be made partakers of these
terms, willingly accepting of them ? But it proves for the
most part quite otherwise. Men like not this way of all
others. It had been something, says Naaman, if the pro-
phet had come and done so and so ; but this, ' Go, wash
and be clean,' I do not like it, I am but deluded. Men
think within themselves, that had it been some great thing
that was required of them that they might be saved, they
would with all speed address themselves thereunto; but to
come to God by Christ, to be freely forgiven without more
ado, they like it not. Some rigid austere penances, some
compensatory obedience, some satisfactory mortification,
or purgatory, had been a more likely way. This of mere
pardon in and by the cross, it is but folly, 1 Cor. i. 18. 20.
I had rather, saith the Jew, have it ' as it were by the works
of the law ;' Rom. ix. 32. x. 3. This way of grace and for-
giveness, I like not. So say others also. So practice others
every day ; either this way is wholly rejected, or it is
mended by some additions; which with God, is all one with
the rejection of it.

Here multitudes of souls deceive themselves and perish.
I know not whether it be more difficult, to persuade an
unconvinced person to think of any terms, or a convinced
person to accept of these. Let men say what they will, and
pretend what they please; yet practically they like not
this way of forgiveness. I shall therefore offer some sub-
servient considerations, tending to the furtherance of your
souls, in the acceptance of the terms proposed.

248 AS EXPOSITION

1 . This is the way, these are the terms of God's own
choosing ; he found out this way, he established it himself.
He did it when all was lost and undone. He did it not
upon our desire, request, or proposal, but merely of his own
accord, and why should we contend with him about it ? If
God will have us saved in a vvay of mere mercy and forgive-
ness ; if his wisdom and sovereignty be in it, shall we op-
pose him, and say we like it not ? Yet this is the language of
unbelief; Rom. x.3, 4. Many poor creatures have disputed
it with God, until at length being overpowered as it were by
the Spirit, have said, If it must be so, and God will save us
by mercy and grace, let it be so, we yield ourselves to
his will: and yet throughout their disputes dreamed of no-
thing but that their own unworthiness only kept them from
closing with the promise of the gospel.

Of this nature was that way of Satan whereby he deceived
our first parents of their interest in the covenant of works ;
the terms of it, saith he, as apprehended by you, are un-
equal. ' Yea, hath God said. Ye shall eat of every tree of
the garden? But of the tree of knowledge of good and evil,
ye shall not eat, lest ye die ;' come, ' you shall not die : for
God doth know, in the day you eat thereof your eyes shall
be opened.' There is no proportion between the disobe-
dience and the threatening ; the issue cannot be such as
is feared : and by these means he ruined them. Thus also
he proceeds to deprive souls of their interest in the covenant
of grace, whereunto they are invited. The terms of it are
unequal, how can any man believe them ? There is no pro-
portion between the obedience and the promise. To have
pardon, forgiveness, life, and blessed eternity, on believing,
who can rest in it? And here lies a conspiracy between Sa-
tan and unbelief, against the wisdom, goodness, love, grace,
and sovereignty of God. The poison of this deceit lies in
this, that neither the righteousness, nor the mercy of God
is of that infiniteness, as indeed they are. The apostle, to
remove this fond imagination, calls us to the pleasure of
God ; 1 Cor. i. 21. * It pleased God by the foolishness of
preaching,' that is, by the gospel preached, which they es-
teemed foolishness, ' to save believers, He suffered men
indeed to make trial of other ways ; and when their insuffi-
ciency for the ends men proposed to themselves was sufli-

UPON PSALM cxxx. 249

ciently manifested, it pleased him to reveal his way. And
what are we, that we should contend about it with him ?
This rejection of the way of personal righteousness, and
choosing the way of grace and forgiveness, God asserts,
Jer. xxxi. 31 — 34. 'Behold, the days come, saith the Lord,
that I will make a new covenant with the house of Israel
and the house of Judah. Not according to the covenant
which I made with their fathers' (in which administration
of the covenant, as far as it had respect unto typical mercies,
much depended on their personal obedience) : ' but this shall
be the covenant that I will make with the house of Israel ;
After these days, saith the Lord, I will put my' laws, 8cc.
and I will forgive their iniquities, and remember their sins
no more.' Let then this way stand, and the way of man's
wisdom and self-righteousness perish for ever.

2. This is the way that above all others tends directly
and immediately to the glory of God. God hath managed
and ordered all things in this way of forgiveness, so as *no
flesh should glory in his presence, but that he that glorieth
should glory in the Lord ;' 1 Cor. i. 29. 31. * Where then is
boasting? It is excluded. By what law? by the law of works?
Nay; but by the law of faith;' Rom. iii. 27. It might be
easily manifested, that God hath so laid the design of saving
sinners by forgiveness according to the law of faith, that it
is utterly impossible that any soul should, on any account
whatever, have the least ground of glorying or boasting in
itself, either absolutely, or in comparison with them that
perish. 'If Abraham,' saith the same apostle, ' were justified
by works, he had whereof to glory, but not before God ;'
chap. iv. 2. The obedience of works would have been so
infinitely 'disproportionate to the reward, which was God
himself, that there had been no glorying before God ; but
therein his goodness and grace must be acknowledged ; yet
in comparison with others who yielded not the obedience
required, he would have had wherein to glory ; but now this
also is cast off by the way of forgiveness, and no pretence is
left for any to claim the least share in the glory of it but
God alone ; and herein lies the excellency of faith, that it
'gives glory unto God;' Rom. iv. 20. the denial whereof,
under various pretences, is the issue of proud unbelief. And
this is that which God will bring all unto, or they shall pe-

250

AX EXPOSITION

rish ; namely, that shame be ours, and the whole glory of
our salvation be his alone. So he expresseth his design,
Isa. xlv. 22 — 25. Ver. 22. heproposeth himself as the only
relief for sinners; ' Look unto me,' saith he, ' and be saved,
all ye ends of the earth.' But what if men take some other
course, and look well to themselves, and so decline this way
of mere mercy and grace? Why, saith he, ver. 23. ' I have
sworn by myself, the word is gone out of my mouth in righte-
ousness, and shall not return, that unto me, every knee shall
bow, and every tongue shall swear.' Look you unto that ;
but I have sworn that you shall either do so, or answer
your disobedience at the day of judgment ; whereunto Paul
applies those words, Rom. xiv. 11. What do the saints here-
upon? ver. 24, 25. ' Surely shall one say, in the Lord have
I righteousness and strength. In the Lord shall all the seed
of Israel be justified, and shall glory.' They bring their
hearts to accept of all righteousness from him, and to give
all glory unto him.

God at first placed man in a blessed state and condition,
in such a dependance on himself, as that he might have
wrought out his eternal happiness with a great reputation of
glory unto himself. ' Man being in this honour,' saith the
psalmist, ' abode not.' God now fixes on another way, as I
said, wherein all the glory shall be his own, as the apostle
at large sets it forth, Rom. iii. 23 — 26. Now neither the
way from which Adam fell, nor that wherein some of the
angels continued, which for the substance were the same, is
to be compared with this of forgiveness, as to the bringing
glory unto God. I hate curiosities and conjectures in the
things of God ; yet upon the account of the interposition
of the blood of Christ, I think I may boldly say, there
comes more glory to God, by saving one sinner in this way
of forgiveness, than in giving the reward of blessedness to
all the angels in heaven ; so seems it to appear, from that
solemn representation we have of the ascription of glory to
God by the whole creation, Rev. v. 9 — 13. All centres in
the bringing forth forgiveness by the blood of the Lamb.

I insist the more on this, because it lies so directly against
that cursed principle of unbelief, which reigns in the hearts
of the most, and often disquiets the best. That a poor un-
godly sinner, going to God with the guilt of all his sins

UPON rSALM cxxx. 251

upon him, to receive forgiveness at his hand, doth bring more
glory unto him, than the obedience of an angel, men are not
over ready to think, nor can be prepared for it, but by itself.
And the formal nature of that unbelief which w^orketh in
convinced sinners, lies in a refusal to give unto God the
whole glory of salvation. There are many hurtful contro-
versies in religion that are managed in the world with great
noise and clamour ; but this is the greatest and most perni-
cious of them all, and it is for the most part silently trans-
acted in the souls of men ; although under various forms and
pretences. It hath also broken forth in writings and dis-
putations, that is, whether God or man shall have the glory
of salvation ; or whether it shall wholly be ascribed unto
God, or that man also on one account or other, may come
in for a share. Now if this be the state and condition with
any of you, that you will rather perish, than God should
have his glory, what shall we say, but. Go ye cursed souls,
perish for ever, without the least compassion from God, or
any that love him, angels or men.

If you shall say, for your parts you are contented with this
course, let God have the glory, so you may be forgiven and
saved; there is yet just cause to suspect, lest this be a selfish
contempt of God. It is a great thing to give glory unto God
by believing in a due manner. Such slight returns seem not
to have the least relation unto it. Take heed that instead
of believing, you be not found mockers, and so your bands
be made strong.

But a poor convinced sinner may here find encourage-
ment; thou wouldest willingly come to acceptance with
God, and so attain salvation. Oh ! my soul longeth for it.
Wouldest thou willingly take that course for the obtaining
those ends which will bring most glory unto God ? Surely
it is meet and most equal that I should do so. What now
if one should come and tell thee from the Lord of a way,
whereby thou poor, sinful, self-condemned creature, might-
est bring as much glory unto God, as any angel in heaven
is able to do ? O, if I might bring the least glory unto God,
I should rejoice in it. Behold then the way which himself
hath fixed on for the exaltation of his glory : even that thou
shouldest come to him merely upon the account of grace in

252 AN EXPOSITION

the blood of Christ, for pardon and forgiveness, and the Lord
strengthen thee to give up thyself thereunto.

3. Consider, that if this way of salvation be refused,
there is no other way for you. We do not propose this way
of forgiveness as the best and most pleasant, but as the only
way. There is no other name given but that of Christ; no
other way but this of forgiveness. Here lies your choice;
take this path, or perish for ever. It is a shame indeed unto
our cursed nature that there should be any need to use this
argument, that we will neither submit to God's sovereignty,
nor delight in his glory. But seeing it must be used, let it
be so. I intend neither to flatter man, nor to frighten them ;
but to tell them the truth as it is. If you co^itinue in your
present state and condition, if you rest on what you do, or
what you hope to do, if you support yourselves with general
hopes of mercy,, mixed with your own endeavours and obe-
dience, if you come not up to a thorough gospel closure with
this way of God, if you make it not your all, giving glory to
God therein ; perish you will, you must, and that to eter-
nity. There remains no sacrifice for your sins, nor way of
escape for your souls. You have not then only the excel-
lency of this way to invite you, but the absolute indispen-
sable necessity of this .'way to enforce you. And now let
me add, that I am glad this word is spoken, is written unto
you. You and I must one day be accountable for this dis-
course. That word that hath already been spoken, if neg-
lected, will prove a sore testimony against you. It will not
fare with you, as with other men who have not heard the
joyful sound. All these words that shall be found conso-
nant to the gospel, if they are not turned to grace in your
hearts here, will turn into torment unto your souls hereafter.
Choose not any other way, it will be in vain for you ; it
will not profit you ; and take heed lest you suppose you em-
brace this way, when indeed you do not, about which I have
given caution before.

4. This way is free and open for and unto sinners. He
that fled to the city of refuge, might well have many per-
plexed thoughts, whether he should find the gates of it
opened unto him or no, and whether the avenger of blood
might not overtake and slay him, whilst he was calling for

UPON PSALM cxxx. 253

entrance. Or if the gates were always open, yet some crimes
excluded men thence. Numb. xxxv. 24. It is not so here.
Acts xiii. 38, 39.

This is the voice of God even the Father ; ' Come,' saith
he, ' to the marriage, for all things are prepared/ no fear of
want of entertainment. Matt. xxii. 4. Whence the preachers
of the gospel are said in his stead to beseech men to be re-
conciled, 2 Cor. V. 18. And

It is the voice of the Son ; ' Whosoever,' saith he, * cometh
to God by me, I will in no wise cast out ;' John vi. 37. Who-
ever he be that comes shall assuredly find entertainment; the
same is his call and invitation in other places, as Matt. xi.
28. John vii. 37. And

This is the voice of the Spirit, and of the church, and of
all believers. Rev. xxii. 17. * The Spirit and the bride say.
Come. And let him thatheareth say, come. And let him that
is athirstcome. And whosoever will, let him take of the water
of life freely.' All centre in this, that sinners may come freely
to the grace of the gospel. And

It is the known voice of the gospel itself, as Isa. Iv.
1 — 3. Prov. ix. 1 — 5. And it is the voice of all the saints
in heaven and earth, who have been made partakers of for-
giveness ; they all testify, that they received it freely.

Some indeed endeavour to abuse this concurrent testi-
mony of God and man. What is spoken of the freedom of
the grace of God, they would wrest to the power of the will of
man : but the riches and freedom of God's mercy do not in
the least interfere with the efficacy of his grace. Though he
proclaim pardon in the blood of Christ indefinitely, accord-
ing to the fulness and excellency of it, yet he giveth out his
quickening grace to enable men to receive it, as he pleaseth,
for he hath mercy on whom he will have mercy : but this lies
in the thing itself, the way is opened and prepared, and it is
not because men cannot enter, but because they will not,
that they do not enter. As our Saviour Christ tells the
Pharisees, ' Ye therefore hear not God's word, because ye
are not of God;' John viii. 47. vi. 44. So he doth, 'Ye
will not come unto me that ye might have life ;' John v. 40.
In the neglect and inadvertency of the most excusable,
there is a positive act of their will put forth in the refusing
of Christ and grace by him. And this is done by men under

2^4 AN EXPOSITION

the preaching of the gospel every day. There is nothing that
at the last day will tend more immediately to the advance-
ment of the glory of God, in the inexcusableness of them
who obey not the gospel, than this, that terms of peace in the
blessed way of forgiveness were freely tendered unto them.
Some that hear or read this word, may perhaps have lived
long under the dispensation of the word of grace, and yet it
may be have never once seriously pondered on this way of
coming to God by forgiveness through the blood of Christ;
but think, that going to heaven is a thing of course, that men
need not much trouble themselves about ; do they know what
they have done ? hitherto all their days they have positively
refused the salvation, that hath been freely tendered unto
them in Jesus Christ. Not they, they will say, they never
had such a thought, nor would for all this world. But be it
known unto you, inasmuch as you have not effectually re-
ceived him, you have refused him, and whether your day and
season be past or no, the Lord only knows.

5. This way is safe. No soul ever miscarried in it.
There is none in heaven but will say it is a safe way; there
is none in hell can say otherwise. It is safe to all that ven-
ture on it, so as to enter into it. In the old way we were to
preserve ourselves and the way. This preserves itself and
us ; this will be made evident by the ensuing considerations.

1. This is the way which in the v/isdom, care, and love of
God in Christ, was provided in the room of another, removed
and taken out of the way for this cause and reason, because
it was not safe, nor could bring us unto God : Heb. viii. 7, 8.
' For if the first covenant had been faultless, then should no
place have been sought for the second. But finding fault
with them, he saith.' And,

1. He tells us, that the first covenant was not faultless,
for if it had, there would have been no need of a second.
The commandment indeed, which was the matter of that
covenant, the same apostle informs us to be * holy, just, and
good;' Rom. vii. 12. But this was faulty as to all ends of a
covenant, considering our state and condition as sinners; it
could not bring us unto God . So he acquaints us, Rom. viii. 3.
' It was made weak through the fiesh ;' that is, by the en-
trance of sin, and so became unuseful as to the saving of
souls. Be it so then ; through our sin and default this good

UPON PSALM cxxx. 255

and holy law, this covenant was made unprofitable unto us;
but what was that unto God? was he bound to desert his own
institution and appointment, because through our own de-
fault it ceased to be profitable unto us ? Not at all ; he
might righteously have tied us all unto the terras of that
covenant, to stand or fall by them unto eternity. But he
would not do so. But

2. In his love and grace, he * finds fault with it,' ver. 8.
not in itself and absolutely, but only so far as that he would
provide another way, which should supply all its defects
and wants in reference to the end aimed at. What way that
is, the apostle declares in the following verses to the end of
that chapter. The sum is, ver. 12. ' I will be merciful to their
unrighteousness, and their sins and their iniquities will I re-
member no more.' It is the way of pardon and forgiveness.
This is substituted in the room of that insufiicient way that
was removed.

Let us consider then, whether the infinitely wise and holy
God, pursuing his purpose of bringing souls unto himself,
laying aside one way of his own appointment as useless and
infirm, because of the coming in of sin, against which there
was no relief found in it, and substituting another way in the
room of it ; would not provide such a one, as should be
absolutely free from the faults and inconveniencies which he
charged upon that, which he did remove. That which alone
rendered the former way faulty was sin; it could do any
thing but save a sinner ; this then was to be, and is, princi-
pally provided against in this way of forgiveness. And we
see here, how clearly God hath severed, yea, and in this mat-
ter, opposed, these two things ; 1. Namely, the way of per-
sonal righteousness, and the way of forgiveness. He finds
fault with the first ; what then doth he do ? what course doth
he take ? doth he mend it, take from it what seems to be re-
dundant, mitigate its severity, and supply it where it was
wanting, by forgiveness, and so set it up anew ? This indeed
is the way that many proceed in in their notions, and the
most in their practice. But this is not the way of God. He
takes the one utterly away, and establishes the other in its
place. And men's endeavours to mix them will be found of
little use to them at the last. I can have no great expecta-
tion from that which God pronounced faulty.

256

AN EXPOSITION

2. The unchangeable principles and foundations that
this way is built upon, render it secure and safe for sinners ;
for,

1. It is founded on the purpose of God, Gal. iii. 8. ' The
Scripture foreseeing that God would justify the heathen
through faith.' God would do so, he had purposed and de-
termined to proceed this way ; and all the purposes of God
are attended with immutability. And

2. His promise also is engaged in it, and that given out
in the way of a covenant, as hath been already declared. And

3. This promise is confirmed by an oath ; and it may be
observed, that God doth not in any thing interpose with an
oath, but what relates to this way of coming to himself by
forgiveness. For the oath of God, wherever it is used, re-
specteth either Christ typically, or personally, or the cove-
nant established in him. For,

4. This way is confirmed and ratified in his blood ; from
whence the apostle at large evinceth its absolute security
and safety, Heb. ix. Whatever soul, on the invitation under
consideration, shall give up himself to come to God, by the
way proposed ; he shall assuredly find absolute peace, and
security in it. Neither our own weakness or folly from
within, nor the opposition of any of all our enemies from
without, shall be able to turn us out of this way. See Isa.
XXXV. 4 — 10.

In the other way, every individual person stands upon
his own bottom, and must do so, to the last, and utmost of
his continuance in this world. You are desirous to go unto
God, to obtain his favour, and come to an enjoyment of him.
What will you do? what course will you fix upon, for the
obtaining of these ends? if you were so holy, so perfect, so
righteous, so free from sin as you could desire, you should
have some boldness in going unto God ; why if this be
the way you fix upon, take this along with you: you stand
upon your own personal account all your days. And if you
fail in the least you are gone for ever. ' For whosoever shall
keep the whole law, and yet offend in one point, he is guilty
of all ;' James ii. 10. And what peace can you possibly ob-
tain, were you as holy as ever you aimed or desired to be,
whilst this is your condition? But in this way of forgiveness
we all shall stand upon the account of one common Media-

UPON PSALM cxxx. 257

torin whom we are complete ; Col.iii.lO. And a want of a due
improvement of this truth, is a great principle of disconsola-
tion to many souls. Suppose a man look upon himself as
loosed from the covenant of works, wherein exact and per-
fect righteousness is rigidly required ; and to be called unto
gospel, evangelical obedience to be performed in the rooin
thereof, in sincerity and integrity; yet if he be not cleared
in this also, that he stands not in this way purely on his
own account, he will never be able to make his comforts
hold out to the end of his journey. There will be found in
the best of men so many particular failings, as will seem in
difficult seasons to impeach their integrity; and so many
questionings will after arise, through the darkness of their
minds, and power of their temptations, as will give but little
rest unto their souls. Here lies the great security of this
way; we abide in it on the account of the faithfulness and
ability of our common Mediator Jesus Christ.

And this is another consideration, strengthening our invi-
tation to a closure with the way of coming unto God, under
proposal. There is nothing wanting that is needful to give
infallible security to any soul that shall venture himself intoit
and upon it. There are terms of peace proposed as you have
heard. These terms are excellent and holy, and chosen of
God, tending to the interest of his glory, free, safe and se-
cure unto sinners. What hath any soul in the world to ob-
ject against them? or wherein do men repose their trust and
confidence in the neglect of this so great salvation? Is it
in their lusts, and sins, that they will yield them as much
satisfaction and contentment as they shall need to desire ?
Alas ! they will ruin them, and bring forth nothing but death.
Is it in the world? It will deceive them; the figure of it
passeth away. Is it in their duties, and righteousness? They
will not relieve them ; for did they follow the law of righ-
teousness, they could not obtain the righteousness of the
law. Is it in the continuance of their lives? Alas! it is but
a shadow, 'a vapour that appeareth for a little while.' Is it
in a future amendment and repentance ? Hell is full of souls
perishing under such resolutions. Only this way of pardon
remains, and yet of all others is most despised. But yei
I have one consideration more to add before I farther en^
force the exhortation.

VOL. xiv. s

258 AN EXPOSITION

6. Consider, that this is the only way and means to enable
you unto obedience, and to render what you do therein
acceptable unto God. It may be that some of you are under
the power of convictions, and have made engagements unto
God to live unto him, to keep yourselves from sin, and to
follow after holiness. It may be you have done so in afflic-
tions, dangers, sicknesses, or upon receipt of mercies; but
yet you find that you cannot come unto stability or con-
stancy in your course ; you break with God and your own
souls, which fills you with new disquietments, or else har-
dens you and makes you secure and negligent; so that
you return unto your purposes no oftener than your convic-
tions or afflictions befall you anew. This condition is ruinous
and pernicious, which nothing can deliver you from, but this
closing with forgiveness. For,

1. All that you do without this, however it may please
your minds or ease your consciences, is not at all accepted
with God. Unless this foundation be laid, all that you do
is lost. All your prayers, all your duties all your amend-
ments are an abomination unto the Lord. Until peace is
made with him, they are but the acts of enemies, which he
despiseth and abhorreth. You run it may be earnestly, but
you run out of the way : you strive, but not lawfully, and
shall never receive the crown. True gospel obedience is the
fruit of the faith of forgiveness. Whatever you do without
it, is but a building without a foundation, a castle in the air.
You may see the order of gospel obedience, Eph. ii. 7 —
10. The foundation must be laid in grace; riches of grace
by Christ, in the free pardon and forgiveness of sin. From
hence must the works of obedience proceed, if you would
have them to be of God's appointment, or find acceptance
with him. ^^ ithout this God will say of all your services,
worship, obedience, as he did to the Israelies of old, Amos
v. 21 — 25. I despise all, reject it all; it is not to him,
nor to his glory. Now if you are under convictions of any
sort, there is nothing you more value, nothing you more
place your confidence in, than your duties ; your repent-
ance, your amendment, what you do, and what in good time
you will be. Is it nothing unto you to lose all your hopes,
and all your expectations which you have from hence? To
have no other reception with God, than if iJl this while you

UPON PSALM cxxx. 259

liad been wallowing in your sins and lusts? Yet thus it is
with you, if you have not begun with God on his own terras,
if you have not received the atonement in the blood of his
Son, if you are not made partakers ot forgiveness, if your
persons are not pardoned, all your duties are accursed.

2. This alone will give you such motives and encourage-
ments unto obedience, as will give you life, alacrity, and de-
light in it. You perform duties, abstain from sins, but with
heaviness, fear, and in bondage. Could you do as well with-
out them as with them, would conscience be quiet, and hope
ofeternity hold out, you would omit them forever. Thismakes
all your obedience burdensome, and you cry out in your
thoughts with him in the prophet, ' behold what a weariness
it is !' the service of God is the only drudgery of your lives,
which you dare not omit, and delight not to perform. From
this wretched and cursed frame^ there is nothing can deliver
you, but this closing with forgiveness. This will give you
such motives, such encouragements, as will greatly influence
your hearts and souls. It will give you freedom, liberty,
delight, and cheerfulness, in all duties of gospel obedience.
You will find a constraining power in the love of Christ
therein ; a freedom from bondage, when the Son truly hath
made you free. Faith and love will work genuinely and na-
turally in your spirits ; and that which was your greatest
burden,willbecome your chiefest joy : 2Cor.vii.l. Thoughts
of the love of God, of the blood of Christ, or the covenant
of grace, and sense of pardon in them, will enlarge your
hearts and sweeten all your duties. You will find a new life,
a new pleasure, a new satisfaction, in all that you do. Have
you yet ever understood that of the wise man, Prov. iii. 17.
' The ways of wisdom are pleasantness, and her paths are
peace?' Have the ways of holiness, of obedience, of duties
been so unto you ? Whatever you pretend, they are not, they
cannot be so, whilst you are strangers urito that which alone
can render them so unto you. I speak unto them that are
under the law; would you be free from that bondage, that
galling yoke in duties of obedience ? Would you have all
that you do towards God, a delight and pleasantness unto
you ? This, and this alone, will effect it for you.

3. This will place all your obedience upon a sure foot of
accoimt in your own souls and consciences ; even the sAmg

s 2

2G0 AN EXPOSITION'

that is fixed on in the gospel. For the present, all that you
do is indeed but to compound with God for your sin; you
hope by what you do for him, and to him, to buy off what
you have done against him ; that you may not fall into the
hands of his wrath and vengeance. This makes all you do
to be irksome. As a man that labours all his days to pay
an old debt, and brings in nothing to lay up for himself, how
tedious and wearisome is his work and labour to him. It is
odds but that at one time or other, he will give over, and
and run away from his creditor. So it is in this case ; men
who have secret reserves of recompensing God by their
obedience, every day find their debt growing upon them ;
and have every day less hopes of making a satisfactory
payment. This makes them weary, and for the most part
they faint under their discouragements, and at length they
fly wholly from God. This way alone will state things
otherwise in your consciences ; it will give you to see, that
all your debts are paid by Christ, and freely forgiven unto
you by God. So that what you do is of gratitude or thank-
fulness, hath an influence into eternity, leads to the glory of
God, the honour of Christ in the gospel, and your own com-
fortable account at the last day. This encourageth the soul
to labour, to trade, to endeavour ; all things now looking
forward, and unto his advantage.

4. Find you not in yourselves an impotency, a disability
unto the duties of obedience, as to their performance unto
God in an acceptable manner? it may be you are not so
sensible hereof as you ought to be. For respecting only or
principally the outward part and performance of duties, you
have not experience of your own weakness. How to enliven
and fill up duties with faith, love, and delight, you know not ;
and are therefore unacquainted with your own insufficiency
in this matter; yet if you have any light, any convictions
(and to such I speak at present), you cannot but perceive and
understand, that you are not able in your obedience to an-
swer what you aim at; you have not strength or power for
it. Now it is this faith of foroiveness alone thai will furnish
you with the ability, whereof you stand in need. Pardon
comes not to the soul alone; or rather, Christ comes not to the
soul with pardon only ; it is that which he opens the door
and enters by ; but he comes with a Spirit of life and power.

UPON PSALM CXXX. 261

And as ' without him we can do nothing,' so through his
enabling us, we may * do all things.' Receiving of gospel
forgiveness engageth all the grace of the gospel unto our
assistance.

This is the sum of what hath been spoken; the obedience
that you perform under your convictions is burdensome and
unpleasant unto you ; it is altogether unacceptable to God.
You lose all you do, and all that you hope to do hereafter,
if the foundation be not laid in the receiving of pardon in
the blood of Christ. It is high time to cast down all that vain
and imaginary fabric which you have been erecting, and to go
about the laying of a new foundation, which you may safely
and cheerfully build upon ; a building that will abide for ever.

Again, It is such a way, so excellent, so precious, so near
the heart of God, so relating to the blood of Christ, that the
neglect of it will assuredly be sorely revenged of the Lord.
Let not men think that they shall despise the wisdom and
love of the Father, the blood of the Son, and the promises
of the gospel, at an easy rate. Let us in a very few words
take a view of what the Holy Ghost speaks to this purpose.
There are three ways whereby the vengeance due to the neg-
lect of closing with forgiveness or gospel grace is expressed.

L That is done positively: 'he that believeth not shall
be damned ;' Mark xvi. 16. That is a hard word ; many men
cannot endure to hear of it. They would not have it named
by their good wills, and are ready to fly in the face of him
from whose mouth it proceeds. But let not men deceive
themselves ; this is the softest word that mercy and love it-
self, that Christ, that the gospel speaks to despisers of for-
giveness. It is Christ who is this legal terrifying preacher;
it is he that cries out. If you believe not, you shall be damn-
ed ; and will come himself * in flaming fire to take vengeance
of them that obey not the gospel;' 2 Thess. ii. 8. This is
the end of the disobedient; if God, if Christ, if the gospel
may be believed.

2. Comparatively, in reference unto the vengeance due
to the breach of the law ; 2 Cor. ii. 16. We are in the preach-
ing of forgiveness by Christ, unto them that perish, ' a savour
of death unto death,' a deep death, a sore condemnation; so
Heb. x. 29. ' Of how much sorer punishment suppose ye shall
he be thought worthy :' sorer than ever was threatened by

262

AN EXPOSITION

the law, or inflicted for the breach of it ; not as to the kind
of punishment, but as to the degrees of it ; hence ariseth
the addition of 'many stripes.'

3. By the way of admiration at the inexpressibleness,
and unavoidableness of the punishment due unto such sin-
ners. Heb. ii. 3. ' How shall we escape if we neglect so
^reat salvation ?' Surely there is no way for men to escape,
they shall unavoidably perish who neglect so great salva-
tion. So the Holy Ghost says, 1 Pet. iv. 11. 'What shall
be the end of them that obey not the gospel?' What under-
standing can reach to an apprehension of their miserable
and woful condition ? None can, saith the Holy Ghost; nor
can it be spoken to their capacity ; ah ! what shall their end
be ? There remains nothing, but a * certain fearful looking
for of judgment, and fiery indignation that shaU consume
the adversaries ;' Heb. x. 27. A certain fearful expectation
of astonishable things that cannot be comprehended.

And these are the enforcements of the exhortation in
hand, which I shall insist upon. On these foundations, on
the consideration of these principles, let us now a little con-
fer together with the words of truth and sobriety. I speak
to such poor souls, as having deceived themselves, or neg-
lected utterly their eternal condition, are not as yet really
and in truth, made partakers of this forgiveness. Your pre-
sent state is sad and deplorable. There is nothing but the
woful uncertainty of a dying life between you and eternal
ruin. That persuasion you have of forgiveness, is good for
nothing but to harden you, and destroy you. It is not the
forgiveness that is with God. Nor have you taken it up on
gospel grounds or evidences. You have stolen painted beads,
and take yourselves to be lawful possessors of pearls and
jewels, As you are then any way concerned in your own
eternal condition, which you are entering into (and how soon
you shall be engaged in it you know not), prevail with your-
selves to attend a little unto the exhortation that lies before
you ; it is your own business that you are entreated to have
regard unto-

1. Consider seriously what it is you bottom your hopes
and expectation upon as to eternity. Great men, and in
other things wise, are here very apt to deceive themselves.
They suppose they think and believe much otherwise than

UPON PSALM cxxx. 263

indeed they think and believe, as their cry at the last day
will manifest. Put your souls a little unto it. Do you at
all seriously think of these things ? Or, are you so under the
power of your lusts, ignorance, and darkness, that you neg-
lect and despise them ? Or, do you rise up and lie down, and
perform some duties, or neglect them with a great coldness,
remissness, and indifferency of spirit, like Gallic, not much
caring for these things ? Or, do you relieve yourselves with
hopes of future amendment, purposing that if you live, you
will be other persons than you are, when such and such
things are brought about and accomplished 1 Or, do you not
hope well in general upon the account of what you have
done, and will do ? If any of these express your condition,
it is unspeakably miserable. You lie down and rise up under
the wrath of the great God, who will prevail at last upon you,
and there shall be none to deliver. If you shall say, Nay,
this is not our state ; we rely on mercy and forgiveness :
then let me in the fear of the great God entreat a few things
yet farther of you.

1. That you would seriously consider whether the for-
giveness you rest on, and hope in, be that gospel forgiveness
which we have before described ? or is it only a general ap-
prehension of impunity, though you are sinners ; that God
is merciful, and you hope in him, that you shall escape the
vengeance of hell-fire ? If it be thus with you, forgiveness it-
self will not relieve you. This is that of the presumptuous man,
Deut. xxix. 19. Gospel-pardon is a thing of another nature ;
it hath its spring in the gracious heart of the Father, is made
out by a sovereign act of his will, rendered consistent with
the glory of his justice and holiness by the blood of Christ,
by which it is purchased in a covenant of grace, as hath been
shewed. If you shall say, Yea, this is the forgiveness we
rely upon, it is that which you have described ; then I de-
sire farther that you would

1. Examine your own hearts, how you came to have an
interest in this forgiveness, to close with it, and to have a
right unto it. A man may deceive himself as effectually by
supposing that true riches are his, when they are not, as by
supposing his false and counterfeit ware to be good and cur-
rent ; how then come you to be interested in this gospel-for-
giveness ? If it hath befallen you you know not how; if a

264

AN EXPOSITION

lifeless, barren, inoperative persuasion of it hath crept upon
your minds ; be not mistaken, God will come and require his
forgiveness at your hands, and it shall appear that you have
had no part nor portion in it. If you shall say. Nay, but
we were convinced of sin, and rendered exceeding unquiet
in our consciences, and on that account looked out after for-
giveness, which hath given us rest ; then I desire,

2. That you would diligently consider to what ends and
purposes you have received, and do make use of, this gospel-
forgiveness. Hath it been to make up what was wanting,
and to piece up a peace inyour own consciences? that whereas
you could not answer your convictions with your duties, you
would seek for relief from forgiveness? This, and innume-
rable other ways there are, whereby men may lose their souls
when they think all is well with them, even on the account
of pardon and mercy. Whence is that caution of the apostle,
* Looking diligently lest any one should seem to fail,' or come
short • of the grace of God ; ' Heb. xii. 15. Men miss it and
come short of it, when they pretend themselves to be in the
pursuit of it; yea, to have overtaken and possessed it. Now
if any of these should prove to be your condition, I desire,

3. That you would consider seriously, whether it be not
high time for you to look out for a way of deliverance and
escape, that you may save yourselves from this evil world,
and fly from the wrath to come. The judge stands at the
door. Before he deal with you as a judge, he knocks with
a tender of mercy. Who knows, but that this may be the
last time of his dealing thus with you. Be you old or young
you have but your season, but your day ; it may perhaps be
night with you, when it is day with the rest of the world.
Your sun may go down at noon ; and God may swear that
you shall not enter into his rest. If you are then resolved to
continue in your present condition, I have no more to say
Unto you. I am pure from your blood, in that I have de-
clared unto you the counsel of God in this thing, and so I
must leave you to a naked trial between the great God and
your souls at the last day. Poor creatures, I even tremble to
think, how he will tear you in pieces, when there shall be
none to deliver. Methinks I see your poor destitute for-
lorn souls, forsaken of lusts, sins, world, friends, angels,
rnen, trembling before the throne of God, full of horror, and

trpoN psaLjVI cxxx. 265

fearful expectation of the dreadful sentence. Oh that
I could mourn over you, whilst you are joined to all the
living, whilst there is but hope ! oh that in this your day^
you knew the things of your peace !

But now if you shall say, Nay, but we will 'seek the Lord
whilst he may be found,' we will draw nigh unto him before
he cause darkness ; then consider I pray,

4. What Joshua told the children of Israel, when they put
themselves upon such a resolution, and cried out, ' we will
serve the Lord our God;' chap. xxiv. 19. 'Ye cannot
serve the Lord, for he is an holy God, ajealous God, he will
not forgive your transgressions nor your sins.' Go to
him upon your own account, and in your own strength,
with your own best endeavours and duties, you will find him
too great and too holy for you to deal withal. You will
obtain neither acceptance of your persons, nor pardon of
your sins. But you will say, this is heavy tidings. If you
sit still you perish, and if you rise to be doing, it will not
be better ; is there no hope left for our souls ? must we pine
away under our sins and the wrath of God forever? God
forbid. There are yet other directions remaining to guide
you out of these entanglements. Wherefore,

5. Ponder seriously on what hath been spoken of this way
of approaching unto God. Consider it in its own nature, as
to all the ends and purposes for which it is proposed of God :
consider whether you approve of it or no. Do you judge it
a way suited and fitted to bring glory unto God ? Doth it
answer all the wants and distresses of your souls ? Do you
think it excellent, safe, and glorious unto them who are en-
tered into it? or have you any thing to object against it?
Return your answer to him in whose name, and by whose
appointment these words are spoken unto you. If you
shall say, we are convinced that this way of forgiveness
is the only way for the relief and deliverance of souls ;
then,

6. Abhor yourselves for all your blindness and obstinacy
whereby you have hitherto despised the love of God, the
blood of Christ, and the tenders of pardon in the gospel.
Be abased and humbled to the dust, in a sense of your
vileness, pollutions, and abominations ; which things are
every day spoken unto, and need not here be repeated. And;,

266 AN EXPOSITION

7. Labour to exercise your hearts greatly with thoughts
of that abundant grace that is manifested in this way of
sinners coming unto God; as also of the excellency of
the gospel wherein it is unfolded. Consider the eternal
love of the Father, which is the fountain and spring of this
whole dispensation; the inexpressible love of the Son, in
establishing and confirming it, in removing all hinderances
and obstructions by his own blood, bringing forth unto
beauty and glory this redemption or forgiveness of sin, as
the price of it. And let the glory of the gospel, which alone
makes this discovery of forgiveness in God, dwell in your
hearts. Let your minds be exercised about these things.
You will find effects from them, above all that hath as yet
been brought forth in your souls. What for the most part
have you hitherto been conversant about? when you have
risen above the turmoiling of lusts and corruptions in your
hearts, the entanglements of your callings, business, and
affairs, what have you been able to raise your hearts unto?
Perplexing fears about your condition, general hopes with-
out savour or relish, yielding you no refreshment, legal com-
mands, bondage-duties, distracted consciences, broken pur-
poses and promises which you have been tossed up and down
withal, without any certain rest. And what eflects have these
thoughts produced ? have they made you more holy, and
more humble? have they given you delight in God, and
strength unto new obedience? Not at all. Where you were,
there you still are, without the least progress. But now bring
your souls unto these springs ; and try the Lord if from that
day you be not blessed with spiritual stores.

8. If the Lord be pleased to carry on your souls thus far,
then stir up yourselves to choose and close with the way of
forgiveness that hath been revealed. Choose it only, choose
it in comparison with, and opposition unto, all others. Say
you will be for Christ, and not for another, and be so accord-
ingly. Here venture, here repose, here rest your souls. It
is away of peace, safety, holiness, beauty, strength, power,
liberty, and glory; you have the nature, the name, the
love, the purposes, the promises, the covenant, the path of
God ; the love, life, death, or blood, the mediation, or ob-
lation and intercession of Jesus Christ. The power and
efficacy of the Spirit, and gospel grace by him administered.

UPON PSALM CXXX. 267

to give you assurance of the excellency, the oneness, the
safety of the way, whereunto you are engaging.

If now the Lord shall be pleased to persuade your hearts
and souls to enter upon the path marked out before you, and
shall carry you on through the various exercises of it, unto
this closure of faith, God will have the glory, the gospel
will be exalted, and your own souls shall reap the eternal
benefit of this exhortation.

But now if notwithstanding all that hath been spoken,
all the invitations you have had, and encouragements that
have been held out unto you, you shall continue to despise
this so great salvation, you will live and die in the state and
condition wherein you are ; why then, as the prophet said to
the wife of Jeroboam, come near, for I am sent unto you
with heavy tidings. I say then,

9. If you resolve to continue in the neglect of this salva-
tion, and shall do so accordingly, then cursed be you of the
Lord, with all the curses that are written in the law, and all
the cursers that are denounced against despisers of the gos-
pel. Yea, be you Anathema, Maranatha ; cursed in this
world always, until the coming of the Lord ; and when the
Lord comes, be ye cursed from his presence into everlasting
destruction. Yea, curse them all ye holy angels of God,
as the obstinate enemies of your king and head the Lord
Jesus Christ. Curse them all ye churches of Christ, as
despisers of that love and mercy which is your portion, your
life, your inheritance; let all the saints of God, all that love
the Lord, curse them, and rejoice to see the Lord coming
forth mightily, and prevailing against them to their ever-
lasting ruin. Why should any one have a thought of com-
passion towards them, who despise the compassion of God?
or of mercy towards them who trample on the blood of
Christ? Whilst there is yet hope, we desire to have conti-
nual sorrow for you ; and to travail in soul for your conver-
sion to God ; but if you be hardened in your way, shall we
join with you against him? shall we prefer you above his
glory? shall we desire your salvation with the despoiling
God of his honour? Nay, God forbid; we hope to rejoice
in seeing all that vengeance and indignation, that is in the
right hand of God, poured out unto eternity upon your
souls : Prov. i. 21 — 33.

268 AN EXPOSITIOff

Rules to be observed by them who would come to stability in obedience. The
first rule. Christ the only infallible judge of our spirittial condition.
How hejudgeth, by his word and Spirit-

That which remaineth to be farther carried on, upon the
principles laid down, is to persuade with souls mare or less
entangled in the depths of sin, to close with this forgiveness
by believing, unto their peace and consolation. And be-
cause such persons are full of pleas and objections against
themselves, I shall chiefly in what I have to say, endeavour
to obviate these objections, so to encourage them unto be-
lievinar. and bring; them unto settlement. And herein what-
ever I have to offer flows naturally from the doctrine at
large laid down and asserted. Yet I shall not in all parti-
culars apply myself thereunto, but in general fix on those
things that may tend to the establishment and consolation
of both distressed and doubting souls. And 1 shall do what
I purpose these two ways.

First, I shall lay down such general rules as are necessary
to be observed by all those who intend to come to gospel
peace and comfort. And then, secondly, shall consider some
such objections as seem to be most comprehensive of those
special reasonings wherewith distressed persons do usually
entangle themselves.

I shall begin with general rules, which through the grace
of Christ, and supples of his Spirit, may be of use unto
believers in the condition under consideration.

RULE I.

Be not judges of your own condition, but let Christ
judge. You are invited to take the comfort of this gospel
truth, that ' there is forgiveness with God.' You say not for
you ; so said Jacob, ' My way is hid from the Lord ;' Isa. xl.
47. and Sion said so too, chap. xlix. 14. 'The Lord hath
forsaken me, and my Lord hath forgotten me.' But did
they make a right judgment of themselves ? We find in those
places that God was otherwise minded. This false judg-
ment made by souls in their entanglements, of their own
condition, is ofttimes a most unconquerable hinderance unto

UPON PSALM cxxx. 269

the bettering of it. They fill themselves with thoughts of their
own about it, and on them they dwell, instead of looking
out after a remedy. Misgiving thoughts of their distempers,
are commonly a great part of some men's sickness. Many
diseases are apt to cloud the thoughts, and to cause mis-
apprehensions concerning their own nature and danger.
And these delusions are a real part of the person's sickness.
Nature is no less impaired and weakened by them, the
efficacy of remedies no less obstructed, than by any other
real distemper. In such cases we persuade men to acquiesce
in the judgment of their skilful physician, not always to be
wasting themselves in and by their own tainted imaginations,
and so despond upon their own mistakes ; but to rest in what
is informed them by him, who is acquainted with the causes
and tendency of their indisposition better than themselves.
It is ofttimes one part of the soul's depths to have false ap-
prehensions of its condition. Sin is a madness, Eccles.
ix. 3. so far as any one is under the power of it, he is under
the power of madness. Madness doth not sooner, nor more
effectually discover itself in any way or thing, than in pos-
sessing them in whom it is, with strange conceits and ap-
prehensions of themselves. So doth this madness of sin,
according unto its degrees and prevalency. Hence some
cry * Peace, peace, when sudden destruction is at hand ;'
1 Thess. V. 3. It is that madness, under whose power they
are, which gives them such groundless imaginations of them-
selves and their own condition. And some say they are lost
for ever, when God is with them.

Do you then your duty, and let Christ judge of your state.
Your concernment is too great to make it a reasonable de-
mand, to commit the judgment of your condition to any
other. When eternal welfare or woe are at the stake, for a
man to renounce his own thoughts, to give up himself im-
plicitly to the judgment of men fallible and liars like himself,
is stupidity ; but there is no danger of being deceived by
the sentence of Christ. The truth is, whether we will or no,
he will judge ; and according as he determines so shall things
be found at the last day. John v. 22. ' The Father judgeth
no man' (that is, immediately and in his own person) ' but
hath committed alljudgmentunto the Son.' All judgment that
respects eternity, whether it be to be passed in this world or

270 AN EXPOSITION

in that to come, is committed unto him. Accordingly in
that place he judgeth both of things and persons ; things he
determines upon, ver. 24. ' He that heareth my word, and
believeth on him that sent me, hath everlasting life, and
shall not come into condemnation; but is passed from death
unto life.' Let men say what they please, this sentence
shall stand ; faith and eternal life are inseparably con-
joined. And so of persons, ver. 38. ' You have not' (saith
he to the Pharisees, who were much otherwise minded)
' the word of God abiding in you.'

Take not then the office and prerogative of Christ out of
his hand, by making a judgment upon your own reasonings
and conclusions, and deductions of your estate and condi-
tion. You will find that he oftentimes, both on the one
hand and on the other, determines quite contrary to what
men judge of themselves; as also to what others judge
of them. Some he judgeth to be in an evil condition, who
are very confident that it is well with them, and who please
themselves in the thoughts of many to the same purpose.
And he judgeth the state of some to be good, who are diffi-
dent in themselves, and it may be despised by others. We
may single out an example or two in each kind.

1. Laodicea's judgment of herself, and her spiritual state,
we have. Rev. iii. 17. 'I am rich, and increased with
goods, and have need of nothing.' A fair state it seems, a
blessed condition. She wants nothing that may contribute
to her rest, peace, and reputation ; she is orthodox, and nu-
merous, and flourishing; makes a fair profession, and all is
well within. So she believes, so she reports of herself;
wherein there is a secret reflection also upon others whom
she despiseth. Let them shift as they list, 1 am thus as I
say. But was it so with her indeed ? was that her true
condition whereof she was so persuaded, as to profess it
unto all ? Let Jesus Christ be heard to speak in this cause,
let him come and judge- I will do so, saith he, ver. 14.
* Thus saith the Amen, the faithful and true Witness.' Com-
ing to give sentence in a case of this importance, he gives
himself this title, that we may know his word is to be ac-
quiesced in. Every man, saith he, is a liar ; their testimony
is of no value, let them pronounce what they will of them-
selves, or of one another; ' I am the Amen,' and T. will see

UPON PSALM CXXX. 271

whose word shall stand, mine or theirs. What then saith
he of Laodicea ? ' Thou art wretched, and miserable, and
poor, and blind, and naked.' O woful and sad disappoint-
ment! O dreadful surprisal ! Ah, how many Laodicean
churches have we in the world! How many professors are
members of these churches ! Not to mention the generality
of men that live under the means of grace, all which have
good hopes of their eternal condition, whilst they are de-
spised and abhorred by the only judge. Among professors
themselves it is dreadful to think how many will be found
light when they come to be weighed in this balance.

2. Again, he judgeth some to be in a good condition, be
they themselves never so diffident ; Rev. ii. 9. saith he to
the church of Smyrna, ' I know thy poverty.' Smyrna was
complaining that she was a poor, contemptible congregation,
not fit for him to take any notice of. Well, saith he, fear
not ; I know thy poverty, whereof thou complainest ; but
thou art rich; that is my judgment, testimony, and sentence,
concerning thee and thy condition. Such will be his judg-
ment at the last day, when both those, on the one hand and
the other, shall be surprised with his sentence : the one
with joy at the riches of his grace; the other with terror
at the severity of his justice. Matt. xxv. 37 — 39. 44, 45.
This case is directly stated in both the places mentioned in
the entrance of this discourse ; as in that, for instance, Isa.
xlix. 14, ' Zion said. The Lord hath forsaken me.' That is
Zion's judgment of herself, and her state and condition; a
sad report and conclusion. But doth Christ agree with
Zion in this sentence ? The next verse gives us his resolu-
tion of this matter : * Can,' saith he, * a woman forget her
sucking child, that she should not have compassion on the
son of her womb? yea, she may forget, yet will not I forget
thee.' The state of things, in truth, is as much otherwise
as can possibly be thought or imagined.

To what purpose is it for men to be passing a judoment
upon themselves, when there is no manner of certainty in
their determinations ; and when their proceeding thereon,
will probably lead them to farther entanglements, if not to
eternal ruin ? The judging of souls, as to their spiritual state
and condition, is the work of Jesus Christ ; especially as to
the end now under inquiry. Men may, men do, take many

272 AN EXPOSITION

ways to make a judgment of themselves. Some do it on
slight and trivial conjectures ; some on bold and wicked
presumptions ; some on desperate atheistical notions, as
Deut. xxix. 17. some, with more sobriety and sense of
eternity, lay down principles that may be good and true in
themselves, from thera they draw conclusions, arguing from
one thing unto another, and in the end ofttimes either
deceive themselves, or sit down no less in the dark, than
they were at the entrance of their self-debate and examina-
tion. A man's judgment upon his own reasonings is sel-
dom true, more seldom permanent. I speak not of self-
examination, with a due discussion of graces and actions,
but of the final sentence as to state and condition, wherein
the soul is to acquiesce. This belongs unto Christ.

Now, there are two ways whereby the Lord Jesus Christ
gives forth his decretory sentence in this matter.

1. By his word. He determines, in the word of the
gospel, of the state and condition of all men indefiuitely.
Each individual coming to that word, receives his own sen-
tence and doom. He told the Jews that Moses accused
them, John v. 45. His law accused and condemned the
transgressors of it. And so doth he acquit every one that
is discharged by the word of the gospel. And our self-
judging is but our receiving by faith his sentence in the
word. His process herein we have recorded, Job xxxiii. 22,
23. ' His soul' (that is of the sinner) ' draweth near to the
grave, and his life to the destroyers.' This seems to be his
state ; it is so indeed, he is at the very brink of the grave
and hell. What then? why, if there be with him or stand
over him, 2^'^D "j^^bo the angel interpreting, or the angel
of the covenant, who alone is D'^x'^iO nnn the ' one of a
thousand,' what shall he do ? ' He shall shew unto him his
uprightness.' He shall give unto him a right determination
of his interest in God, and of the state and frame of his
heart towards God ; whereupon God shall speak peace unto
his soul, and deliver him from his entanglements, ver. 24.
Jesus Christ hath in the word of the gospel stated the con-
dition of every man. He tells us, that sinners, of what sort
soever they are, that believe, are accepted with him, and
shall receive forgiveness from God, that none shall be re-
fused or cast off that come unto God by him. The soul of

UPON PSALM cxxx. 273

whom we are treating is now upon the work of coming unto
God for forgiveness by Jesus Christ. Many and weighty
objections it hath in and against itself, why it should not
come, why it shall not be accepted. Our Lord Jesus, the
wisdom of God, foresaw all these objections ; he foreknew
what could be said in the case, and yet he hath determined
the matter, as hath been declared. In general, men's argu-
ings against themselves arises from sin and the law. Christ
knows what is in them both. He tried them to the utter-
most as to their penalties ; and yet he hath so determined as
we have shewed. Their particular objections are from par-
ticular considerations of sin ; their greatness, their number,
their aggravations. Christ knows all these also ; and yet
stands to his former determination. Upon the whole mat-
ter then, it is meet his word should stand. I know when a
soul brings itself to be judged by the word of the gospel, it
doth not always in a like manner receive and rest in the
sentence given. But when Christ is pleased to speak the
word with power to men, they shall ' hear the voice of the
Son of God,' and be concluded by it. Let the soul then
that is rising out of depths, and pressing towards a sense of
forgiveness, lay itself down before the word of Christ in the
gospel. Let him attend to what he speaks, and if for awhile
it hath not power upon him to quiet his heart, let him wait
a season, and light shall arise unto him out of darkness.
Christ will give in his sentence into his conscience with
that power and efficacy, as he shall find rest and peace
in it.

2. Christ also judgeth by his spirit; not only in making
this sentence of the gospel to be received effectually in the
soul, but in and by peculiar actings of his upon the heart
and soul of a believer : 1 Cor. ii. 12, ' We have received the
Spirit of God, that we may know the things that are freely
given us of God.' The Spirit of Christ acquaints the soul,
that this and that grace is from him, that this or that duty
was performed in his strength. He brings to mind, what at
such and such times was wrought in men by himself, to give
them supportment and relief in the times of depths and
darkness. And when it hath been clearly discovered unto
the soul at any time by the Holy Ghost, that any thing
wrought in it, or done by it, hath been truly saving; the

VOL. XIV. T

274 AN' EXPOSITION

comfort of it will abide in the midst of many shakings and
temptations.

2. He also by his Spirit bears witness with our spirits,
as to our state and condition. Of this I have spoken large-
ly elsewhere, and therefore shall now pass it by.

This then is our first general rule and direction. Self-
determinations concerning men's spiritual state and condi-
tion, because their minds are usually influenced by their dis-
tempers, are seldom right and according to rule. Mistakes
in such determinations are exceedingly prejudicial to a soul
seeking out after relief, and sense of forgiveness ; let Christ
then be the judge in this case by his word and Spirit, as
hath been directed.

RULE II.

Self-condemnation and abhorrency for sin consistent with gospel justifi-
cation and peace. The nature of gospel assurance ; what is consistent with
it. What are the effects of it.

Self-condemnation and abhorrency do very well consist
with gospel justification and peace. Some men have no
peace, because they have that, without which it is impos-
sible they should have peace. Because they cannot but
condemn themselves, they cannot entertain a sense, that God
doth acquit them. But this is the mystery of the gospel,
which unbelief is a stranger unto ; nothing but faith can
give a real subsistence unto these things, in the same soul,
at the same time. It is easy to learn the notion of it, but it
is not easy to experience the power of it. For a man to
have a sight of that within him, which would condemn him,
for which he is troubled, and at the same time to have a dis-
covery of that without him, which will justify him, and to
rejoice therein, is that which he is not led unto, but by faith
in the mystery of the gospel. We are now under a law
for justification, which excludes all boasting; Rom. iii. 27.
so that though we have joy enough in another, yet we may
have, we always have, sufficient cause of humiliation in our-
selves. The gospel will teach a man to feel sin, and believe

UPON PSALM cxxx. 275

righteousness at the same time. Faith will carry heaven in
one hand, and hell in the other; shewing the one deserved, the
other purchased. A man may see enough of his own sin and
folly to bring ' Gehennam e Coelo,' a hell of wrath out of hea-
ven ; and yet see Christ bring * Ccelum ex inferno,' a heaven
of blessedness out of a hell of punishment. And these
must needs produce very diverse, yea, contrary effects and
operations in the soul. And he who knows not how to as-
sign them their proper duties and seasons, must needs be
perplexed. The work of self-condemnation, then, which men
in these depths cannot but abound with, is in the disposi-
tion of the covenant of grace, no way inconsistent with, nor
unsuited unto, justification, and the enjoyment of peace in
the sense of it. There may be a deep sense of sin on other
considerations besides hell. David was never more humbled
for sin, than when Nathan told him it was forgiven. And
there may be a view of hell as deserved, which yet the soul
may know itself freed from, as to the issue.

To evidence our intendment in this discourse, I shall
briefly consider what we intend by gospel assurance of for-
giveness, that the soul may not be solicitous and perplexed,
about the utter want of that, which perhaps it is already in
some enjoyment of.

Some men seem to place gospel assurance in a high
unassaulted confidence of acceptance with God. They think
it is in none but such, as if a man should go to them, and
ask them. Are you certain you shall be saved? haveboldness,
and confidence, and ostentation to answer presently. Yea,
they are certain they shall be saved. But as the blessed
truth of assurance hath been reproached in the world under
such a notion of it, so such expressions become not them
who know what it is to have to do with the holy God who
is *a consuming fire.' Hence some conclude, that there are
very few believers who have any assurance, because they
have not this confidence, or are more free to mention the
opposition they meet with, than the supportraent they en-
joy. And thus it is rendered a matter not greatly to be de-
sired, because it is so rarely to be obtained ; most of the
saints serving God, and going to heaven well enough with-
out it ; but the matter is otherwise. The importance of it,
not only as it is our life of comfort and joy, but also as it is

t2

276 AN EXPOSITION

the principal means of the flourishing of our life of holiness,
hath been declared before, and might be farther manifested,
were that our present business, yea, and in times of trial,
which are the proper seasons for the effectual working and
manifestation of assurance, it will and doth appear, that
many, yea, that most of the saints of God, are made par-
takers of this grace and privilege.

I shall then in the pursuit of the rule laid down, do these
two things. 1. Shew what things they are which are not
only consistent with assurance, but are even necessary con-
comitants of it, which yet if not duly weighed and consi-
dered, may seem so far to impeach a man's comfortable per-
suasion of his condition before God, as to leave liim beneath
the. assurance sought after. And,

2. I shall speak somewhat of its nature : especially as
manifesting itself by its effects.

1. A deep sense of the evil of sin, of the guilt of man's
own sin, is no way inconsistent with gospel assurance of ac-
ceptance with God through Christ, and of forgiveness in
him. By a sense of the guilt of sin, I understand two things.
1. A clear conviction of sin by the Holy Ghost saying unto
the soul, ' Thou art the man ;' and, 2. A sense of the dis-
pleasure of God, or the wrath due to sin, according to the
sentence of the law. Both these David expresseth in that
complaint, Psal. xxxi. 10. ' My life is spent with grief, and
my years with sighing : my strength faileth because of mine
iniquity, and my bones are consumed.' His iniquity was
before him, and a sense of it pressed him sore. But yet not-
withstanding all this, he had a comfortable persuasion that
God was his God in covenant, ver. 14. ' I trusted in thee,

0 Lord : I said. Thou art my God.' And the tenor of the
covenant, wherein alone God is the God of any person is,
that he will be merciful unto their sin and iniquity. To whom
he is a G^d, he is so according to the tenor of that cove-
nant; so that here these two are conjoined. Saith he, Lord,

1 am pressed with the sense of the guilt of mine iniquities,
and thou art ray God who forgivest them. And the ground
hereof is, that God by the gospel hath divided the work of
the law, and taken part of it out of its hand. Its whole work
and duty is to condemn the sin and the sinner. The sinner
is freed by the gospel, but its right lies against the sin still,

UPON PSALM cxxx. 277

that it condemns, and that justly. Now though the sinner
himself be freed, yet finding his sin laid hold of and con-
demned, it fills him with a deep sense of its guilt, and of the
displeasure of God against it ; which yet hinders not, but
that at the same time, he may have such an insight as faith
gives into his personal interest in a gospel acquitment. A
man then may have a deep sense of sin all his days, walk
under the sense of it continually, abhor himself for his in-
gratitude, unbelief, and rebellion against God, without any
impeachment of his assurance.

2. Deep sorrow for sin is consistent with assurance of
forgiveness. Yea it is a great means of preservation of it.
Godly sorrow, mourning, humiliation, contriteness of spirit,
are no less gospel graces, and fruits of the Holy Ghost, than
faith itself; and so are consistent with the highest flourish-
ings of faith whatever. It is the work of heaven itself, and
not of the assurance of it, to wipe all tears from our eyes.
Yea, these graces have the most eminent promises annexed
to them, as Isa. Ivii. 15. Ixvi. 2. with blessedness itself.
Matt. v. 4. yea, they are themselves the matter of many
gracious gospel promises, Zech. xii. 10. so that they are as-
suredly consistent with any other grace or privilege that v/e
may be made partakers of; or are promised unto us. Some
finding the weight and burden of their sins, and being called
to mourning and humiliation on that account, are so taken
up with it, as to lose the sense of forgiveness, which rightly
improved, would promote their sorrow, as their sorrow seems
directly to sweeten their sense of forgiveness. Sorrow ab-
solutely exclusive of the faith of forgiveness, is legal, and
tendetli unto death. Assurance, absolutely exclusive of
godly sorrow, is presumption, and not a persuasion from
him that calleth us. But gospel-sorrow and gospel-assur-
ance may well dwell in the same breast at the same time. In-
deed, as in all worldly joys there is a secret wound ; so in all
godly sorrow and mom'ning considered in itself, there is a
secret joy and refreshment ; hence it doth not wither and dry
up, but rather enlarge, open, and sweeten the heart. I am
persuaded that generally they mourn most, who have most
assurance. And all true gospel mourners, will be found to
have the root of assurance so grafted in them, that in ils
proper season (a time of trouble) it will undoubtedly flourish.

278 AN EXPOSITION

3. A deep sense of the indwelling power of sin, is con-
sistent with gospel assurance. Sense of indwelling sin will
cause manifold perplexities in the soul. Trouble, disquiet-
ments, sorrow, and anguish of heart, expressing themselves
in sighs, mourning, groaning for deliverance, always attend
it. To what purpose do you speak to a soul highly sensible
of the restless power of indwelling sin concerning assurance?
Alas, saith he, I am ready to perish every moment, my lusts
are strong, active, restless, yea, outrageous ; they give me
no rest, no liberty, and but little success do I obtain. As-
surance is for conquerors ; for them that live at rest and
peace. I lie grovelling on the ground all my days, and must
needs be uncertain what will be the issue. But when such
a one hath done all he can, he will not be able to make
more woful complaints of this matter than Paul hath done
before him, Rom. vii. and yet he closeth the discourse of it
with as high an expression of assurance as any person needs
to seek after, ver. 25. and chap. viii. 1. It is not assurance,
but enjoyment that excludes this sense and trouble. But if
men will think they can have no assurance, because they
have that, without which it is impossible they should have
any, it is hard to give them relief. A little cruse of salt of
the gospel cast into these bitter waters will make them sweet
and wholesome. Sense of the guilt of sin may consist with
faith of its pardon and forgiveness in the blood of Christ.
Godly sorrow may dwell in the same heart at the same time,
with joy in the Holy Ghost; and groaning after deliverance
from the power of sin, with a gracious persuasion that * sin
shall not have dominion over us, because we are not under
the law but grace.'

4. Doubtings, fears, temptations, if not ordinarily prevail-
ing are consistent with gospel assurance. Though the devil's
power be limited in reference unto the saints, yet his hands
are not tied. Though he cannot prevail against them, yet he
can assault them. And although there be not ' an evil heart
of unbelief in believers, yet there will still be unbelief in
their hearts. Such an evidence, conviction, and persuasion
of acceptance with God as are exclusive of all contrary rea-
sonings, that suffer the soul to hear nothing of objections,
that free and quiet it from all assaults, are neither mentioned
in the Scripture, nor consistent with that state wherein we

UPON PSALM cxxx. 279

walk before God, nor possible on the account of Satan's will
and ability to tempt, or of our own remaining unbelief. As-
surance encourageth us in our combat, it delivereth us not
from it. We may have peace with God, when we have none
from the assaults of Satan.

Now unless a man do duly consider the tenor of the co-
venant wherein we walk with God, and the nature of that
gospel obedience which he requires at our hands, with the
state and condition which is our lot and portion whilst we
live in this world, the daily sense of these things, with the
trouble that must be undergone on their account, may keep
him in the dark unto himself, and hinder him from that esta-
blishment in believing which otherwise he might attain unto
On this account some as holy persons as any in this world,
being wholly taken up with the consideration of these home-
bred perplexities, and not clearly acquainted with the way
and tenor of assuring their souls before God according to
the rule of the covenant of grace, have passed away their
days in a bondage frame of spirit, and unacquaintance with
that strong consolation which God is abundantly willing that
ail the heirs of promise should receive.

5. Evangelical assurance is not a thing that consisteth in
any point, and so incapable of variation. It may be higher
or lower, greater or less, obscure or attended with more evi-
dence. It is not quite lost, when it is not quite at its high-
est. God sometimes marvellously raiseth the souls of his
saints with some close and near approaches unto them ; gives
them a sense of his eternal love; a taste of the embraces of
his Son and the inhabitation of the Spirit, without the least
intervening disturbance ; then this is their assurance. But
this life is not a season to be always taking wages in; our
work is not yet done, we are not always to abide in this
mount; we must down again into the battle, fight again, cry
again, complain again ; shall the soul be thought now to have
lost its assurance ? Not at all. It had before assurance with
joy, triumph, and exultation; it hath it now, or may have,
with wrestling, cries, tears, and supplications. And a man's
assurance may be as good as true, when he lies on the earth
with a sense of sin, as when he is carried up to the third
heaven with a sense of love, and foretaste of glory. In brief,
this assurance of salvation is such a gracious, evangelical

280 AN EXPOSITION

persuasion of acceptance with God in Christ, and of an in-
terest in the promises of preservation unto the end, wrought
in believers by the Holy Ghost, in and through the exercise
of faith, as for the most part produceth these effects fol-
lowing.

1. It gives delight in obedience, and draws out love in the
duties that unto God we do perform. So much assurance of
a comfortable issue of their obedience, of a blessed end of
their labours and duties, of their purifying their hearts, and
pressing after universal renovation of mind and life, as may
make them cheerful in them, as may give love and delight
in the pursuit of what they are engaged in, is needful for the
saints, and they do not often go without it; and where this
is, there is gospel assurance. To run as men uncertain, to
fight as those that beat the air, to travel as not any way per-
suaded of a comfortable entertainment or refreshment at the
journey's end, is a state and condition that God doth not fre-
quently leave his people unto. And when he doth, it is a
season wherein he receives very little of glory from them, and
they verj little increase of grace in themselves. Many things,
as hath been shewed, do interpose, many doubts arise and
entangling perplexities, but still there is a comfortable per-
suasion kept alive, that there is a rest provided, which makes
them willing unto, and clieerful in, their most difficult duties.
This prevaileth in them, that their labour in the Lord, their
watchings, praying, suffering, alms, mortification, fighting
against temptation, crucifying the flesh with the lusts there-
of, shall not be in vain. This gives them such a delight in
their most difficult duties, as men have in a hard journey to-
wards a desirable home, or a place of rest.

2. It casts out fear, tormenting fear, such as fills the soul
with perplexing uncertainties, hard thoughts of God, and
dreadful apprehensions of wrath to come. There are three
things spoken concerning that fear, which is consistent with
the assurance of forgiveness. First, With respect unto its
principle, it is from a ' spirit of bondage;' Rom. viii. 15.
• We have not again received the spirit of bondage unto fear.'
It is not such a fear as makes an occasional incursion upon
the mind or soul ; such as is excited and occasioned by in-
cident darkness and temptation, such as the best, and per-
sons of the highest'assurance are liable and obnoxious unto ;

UPOiV PSALM cxxx. 281

but It is such as hath a complete abiding principle in the
soul, even a * spirit of bondage,' a prevailing frame con-
stantly inclining it to fear, or dreadful apprehensions of God
and its own condition. Secondly, That it tends to bondage,
it brings the soul into bondage. Heb. ii. 14, 15. He died ' to
deliver them who by fear of death were in bondage all their
days.' Fear of death as penal, as it lies in the curse, which
is that fear that proceeds from a ' spirit of bondage/ brings
the persons in whom it is into bondage ; that is, it adds
weariness, trouble, and anxiety of mind unto fear, and puts
them upon all ways and means imaginable, unduly and dis-
orderly to seek for a remedy or relief. Thirdly, It hath tor-
ment; *Fear hath torment;' 1 John iv. LS. It gives no rest,
no quietness unto the mind ; now this is so cast out by gos-
pel assurance of forgiveness, that though it may assault the
soul, it shall not possess it ; though it make incursions upon
it, it shall not dwell, abide, and prevail in it.

3. It gives the soul a hope and expectation of ' the glory
that shall be revealed,' and secretly stirs it up and enlivens
it unto a supportment in sufferings, trials, and temptations.
This is the * hope which makes not ashamed ;' Rom. v. 5.
and tliat, because it will never expose the soul unto disap-
pointment. Wherever there is the root of assurance, there
will be this fruit of hope. The proper object of it, is things
absent, invisible, eternal ; the promised reward in all the no-
tions, respects, and concernments of it. This hope goes out
unto, in distresses, temptations, failings ; and under a sense
of the guilt and power of sin. Hence ariseth a spring of se-
cret relief in the soul, something that calms the heart, and
quiets the spirit in the midst of many a storm. Now, as
wherever assurance is, there will be this hope; so, wherever
this secret relieving hope is, it grows on no other root,
but a living persuasion of a personal interest in the things
hoped for.

4. As it will do many other things ; so that I may give
one comprehensive instance, it will carry them out in whom it
is, to die for Christ. Death unto men who saw not one step
beyond it, was esteemed of all things most terrible. The
way and means of its approach add unto its terror. But
this is nothing iii comparison of what it is unto them who
look tiirough it as a passage into ensuing eternity. For a'

282 AX EXPOS III ox

man then to choose death rather than life, in the most ter-
rible manner of its approach, expecting an eternity to ensue,
it argues a comfortable persuasion of a good state and con-
dition after death. Now I am persuaded that there are hun-
dreds, who upon gospel saving accounts would embrace a
stake for the testimony of Jesus, who yet know not at all
that they have the assurance we speak of, and yet nothing
else would enable them thereunto. But these things being
besides the main of my intendment, I shall pursue them no
farther, only the rule is of use. Let the soul be sure to be
well acquainted with the nature of that which it seeks after
and confesseth a sense of the want of.

RULE III.

Continuance in waiting necessary unto peace and consolation. The fourth
rule. Remove the hinderances of believing hy a searching out of sin.
Rules ami directions for that duly.

Whatever your condition be, and your apprehension of
it, yet continue waiting for a better issue, and give not over
through weariness or impatience. This rule contains the
sumof the great example given us in this psalm. Forgiveness
in God being discovered, though no sense of a particular
interest therein as yet obtained ; that which the soul applies
itself unto, is diligent, careful, constant, persevering wailing;
which is variously expressed in the fifth and sixth verses.
The Holy Ghost tells us, that ' light is sown for the righ-
teous, and gladness for the upright in heart ;' Psal. xcvii. 11.
Light and gladness are the things now inquired after. De-
liverance from darkness, misapprehensions of God, hard and
misorivinor thoughts of his own condition, is that which a
soul in its depths reacheth towards. Now saith the Holy
Ghost, 'these things are sown for the righteous.' Doth the
husbandman, after he casts his seed into the earth, imme-
diately the next day, the next week, expect that it will be
harvest? doth he think to reap so soon as he hath sown ? or
doth he immediately say, I have laboured in vain, here is
no return, I will pull up the edge of this field and lay it
waste ? or I see a little grass in the blade, but no corn, I will

UPON PSALM cxxx. 283

give it to the beasts to devour it ? No ; his God, as the pro-
phet speaks, instructs him unto discretion and teacheth
him; namely, what he must do, and how he must look for
things in their season. And shall not we be instructed by
him ? ' Behold the husbandman,' saith James, 'waiteth for
the precious fruit of the earth, and hath long patience for it,
until he receive the early and the latter rain ;' Jam. v. 7. And
is light sown for them that are in darkness, and shall they
stifle the seed under the clods, or spoil the tender blade that
is springing up, or refuse to wait for the watering of the
Spirit, that may bring it forth to perfection? Waiting is the
only way to establishment and assurance; we cannot speed
by our haste ; yea, nothing puts the end so far away, as
making too much haste and speed in our journey. The
ground hereof is, that a sense of a special interest in for-
giveness and acceptance, is given in to the soul by a mere
act of sovereignty. It is not, it will not, be obtained by or
upon any rational conclusions or deductions that we can
make : all that we can do is but to apply ourselves to the
removal of hinderances. For the peace and rest souoht for
come from mere prerogative. When he giveth quietness,
who can give trouble ? and when he hideth his face, who
can behold him?' Job xxxiv. 29. Now what is the way to
receive that which comes from mere sovereignty and prero
gative? doth not the nature of the thing require humble
waiting ? If then either impatience cast the soul into froward
ness, or weariness make it slothful, which are the two ways
'whereby waiting is ruined ; let not such a one expect any com
fortable issue of his contending for deliverance out of his
depths. And let not any think to make out their difficulties
any other way : their own reasonings will not bring them to
any establishing conclusions ; for they may lay down propo-
sitions, and have no considerable objections to lie against
either of them, and yet be far enough from that sweet con-
solation, joy, and assurance which is the product of the con
elusion, when God is not pleased to give it in ; yea, a man
may sometimes gather up consolation to himself upon such
terms, but it will not abide. So did David, Psal. xxx. 6, 7.
He thus argues with himself. He whose mountain is made
strong, to whom God is a defence, he shall never be moved
nor be shaken ; but I am thus settled of God, therefore I

284 AX EXPOSITION

shall not be moved : and therein he rejoiceth. It is an ex-
pression of exultation that he useth ; but what is the issue
of it? in the midst of these pleasing thoughts of his, God
hides his face, and he is troubled ; he cannot any longer
draw out the sweetness of the conclusion mentioned. It
was in him before from the shinings of God's countenance,
and not from any arguings of his own.

No disappointment then, no tediousness or weariness,
should make the soul leave waiting on God, if it intend to
attain consolation and establishment. So dealeth the church.
Lam. iii. 21. ' This I recall to mind, therefore have I hope.'
What is that she calls to mind ? This, that * it is of the
Lord's mercy that we are not consumed, because his compas-
sions fail not;' ver. 22. I will yet hope, I will yet continue
in my expectation upon the account of never-failing compas-
sion ; of endless mercies in him, whatever my present condi-
tion be. And thence she makes a blessed conclusion, ver. 26.
* It is good that a man should botli hope and quietly wait for
the salvation of the Lord.' And this is our third rule. It is
good to hope and wait, whatever our present condition be,
and not to give over, if we would not be sure to fail : where-
unto I speak no more, because the close of this psalm insists
wholly on this duty, which must be farther spoken unto.

RULE IV.

Seeing, in the course of our believing and obedience,
that which is chiefly incumbent on us, for our coming u]) to
establishment and consolation, is spiritual diligence in the
removal of the hinderances thereof; let the soul that would
attain thereunto, make thorough work in the search of sin,
even to the sins of youth ; that all scores on that account
may clearly be wiped out. If there be much rubbish left in
the foundation of the building, no wonder if it always shake
and totter. Men's leaving of any sin unscarched to the bot-
tom, will poison all their consolation. David knew this,
when in dealing with God in his distresses, he prays that he
would not 'remember the sins and transgressions of his
youth ;' Psal. v. 7. Youth is oftentimes a time of great va-
nity and unmindfulness of God ; many stains and spots are
therein usually brought upon the consciences of men.
• Childhood and youth are vanity ;' Eccles. xi. 10. Not be-

UPON PSATM cxxx. 285

cause they soon pass away, but because they are usually
spent in vanity, as the following advice of chap. xii. 1. to
remember God in those days, doth manifest. The way of
many is to wear such things out of mind, and not to walk
in a sense of their folly and madness, never to make thorough
work with God about them. I speak of the saints them-
selves; for with others that live under the means of grace,
whom God intends any way to make useful and industrious
in their generation, this is the usual course ; by convic-
tions, restraining grace, afflictions, love of employment and
repute, God gives them another heart than they had for a
season. Another heart, but not a new heart. Hence, an-
other course of life, another profession, other actions than
formerly do flow ; with this change they do content them-
selves ; they look on what is past perhaps with delight, or
as things fit enough for those days, but not for those they
have attained unto ; here they rest, and therefore never
come to rest.

But I speak of the saints themselves, who make not such
thorough, full, close work in this kind as they ought. An
after-reckoning may come in on this hand to their own dis-
turbance, and an unconquerable hinderance of their peace and
settlement be brought in, on this account. So'was it with
Job, cliap. xiii. 26. ' He makes me possess the sins of my
youth.' God filled his heart, his thoughts, his mind with
these sins j made them abide with him, so that he possessed
them; they were always present with him. He made the
sins of his youth the sufferings of his age. And it is a sad
thing, as one speaks, when young sins and old bones meet
together; as Zophar, chap. xx. 11. 'His bones are filled
with the sins of his youth.' The joyous frame of some men's
youth, makes way for sad work in their age. Take heed
young ones, you are doing that vv'hich will abide with you
to age, if not to eternity. This possessing of the sins of
youth. Job calls, the ' writing of bitter things against him.'
As indeed it is impossible but that sin should be bitter one
time or other. God calls it a ' root that beareth gall and
wormwood;' Deut. xxix. 18. 'A root of bitterness spring-
ing up ivito defilement;' Heb. xii. 15. This then is to be
searched out to tlie bottom. Israel will not have success
nor peace whilst there is an Achan in the camp. Neither

286 AX f'xposniox

success in temptation, nor consolation in believing is to be
expected, whilst any Achan, any sin unreckoned for, lies in
the conscience.

Now for them who would seriously accomplish a diligent
search in this matter, which is of such importance unto
them, let them take these two directions.

1. Let them go over the consideration of those sins, and
others of the like nature, which may be reduced unto the
same general heads with them which we laid down before,
as the sins which generally cast men into depths and en-
tanglements. And if they find they have contrasted the
guilt of any of them, let them not think strange that they
are yet bewildered in their condition, and do come short of
a refreshing sense of peace with God, or an interest in for-
giveness. Rather let them admire the riches of patience,
grace, and forbearance, that they are not cast utterly out of
all hopes of a recovery. This will speed an end unto their
trouble, according to the direction given.

2. Let them cast the course of their times under such
heads and seasons as may give them the more clear and dis-
tinct view and apprehension of the passages in them be-
tween God and their souls, which may have been provoking
unto him. As,

First, For the state of their inward man, let them con-
sider.

First, The unregenerate part of their lives, that which
was confessedly so, before they had any real work of God
upon their hearts, and therein inquire after two things.

1. If there were then any great and signal eruptions of
sins against God; for of such God requires that a deep
sense be kept on our souls all our days. How often do we
find Paul calling over the sins of his life and ways before
his conversion ? ' I was,' saith he, ' injurious, and a blasphe-
mer.' Such reflections ought persons to have on any great
provoking occasions of sin, that may keep them humble,
and necessitate them constantly to look for a fresh sense of
pardon through the blood of Christ. If such sins lie neg-
lected, and not considered according to their importance,
they will weaken the soul in its comforts whilst it lives in
this world.

2. If there were any signal intimations made of the good

UPON PSALM cxxx. 287

will and love of God to the soul, which it broke off from
through the power of its corruption and temptation, they re-
quire a due humbling consideration all our days ; but this
hath been before spoken unto.

Secondly, In that part of our lives, which upon the call
of God we have given up unto him. There are two sorts of
sins that do effectually impeach our future peace and com-
fort, which ought therefore to be frequently renewed and is-
sued in the blood of Christ. 1. Such as by reason of any
aggravating circumstances have been accompanied with
some especial unkindness towards God. Such are sins after
warnings, communications of a sense of love, after particular
engagements against them, relapses, omissions of great oppor-
tunities and advantages for the furtherance of the glory of God
in the world. These kinds of sins have much unkindness
attending them, and will be searched out if we cover them.
2. Sins attended with scandal towards fewer, or more, or any
one single person who is or may be concerned in us. The
aggravations of these kind of sins are commonly known.

Thirdly, The various outward states and conditions
which we have passed through, as of prosperity and afflic-
tions, should in like manner fall under this search and con-
sideration. It is but seldom that we fill up our duty, or an-
swer the mind of God in any dispensation of providence.
And if our neglect herein be not managed aright, they will
undoubtedly hinder and interrupt our peace.

R U L E V.

The fifth rule. Dislinction between unbelief and jealous)/. The sixth rule.
Distinction between faith and spiritual sense.

Learn to distinguish between unbelief and jealousy. There
is a twofold unbelief. l.That which is universal and privative,
such as is in all unregenerate persons; they have no faith at
all, that is, they are dead men and have no principles of
spiritual life. This I speak not of, it is easily distinguished
from any grace, being the utter enemy and privation as it
were of them all. 2. There is an unbelief partial and negative,
consisting in a staggering at, or questioning of, the promises.

288 . AN EXPOSITION

This is displeasing to God, a sin which is attended with un-
known aggiavations, though men usually indulge it in them-
selves. It is well expressed, Psal. Ixxviii. 19, 20. God had
promised his presence to the people in the wilderness to
feed, sustain, and preserve them. How did they entertain
these promises of God? ' Can he,' say they, ' give bread?
can he give flesh unto his people?' ver. 20. What great sin,
crime, or offence is in this inquiry ? Why, ver. 19. this is call-
ed speaking against God ; * they spake against God; they
said. Can he furnish a table in the wilderness?' Unbelief
in question of the promises is a speaking against God, a
* limiting of the Holy One of Israel,' as it is called, ver. 41.
An assigning of bounds to his goodness, power, kindness, and
srace, according; to what we find in ourselves, which he ab-
hors. By this unbelief we make God like ourselves; that is,
our limiting of him, expecting no more from him, than either
we can do, or see how it may be done. This you will say
was a great sin in the Israelites, because they had no reason
to doubt or question the promises of God. It is well we
think so now ; but when they were so many thousand families,
that had not one bit of bread, nor drop of water aforehaiid
for tliemselves and their little ones, there is no doubt but
they thought themselves to have as good reason to question
the promises, as anyone of you can think that you have.
We are ready to suppose that we have all the reasons in the
world; eveiy onesupposeth he hath those that are more co-
gent than any other hath to question the promises of grace,
pardon, and forgiveness : and therefore the questioning of
tliem is not their sin, but their duty. But pretend what we
will, this is speaking against God, limiting of him, and that
which is our keeping oflfrom steadfastness and comfort.

But now there may be a jealousy in a gracious heart
concerning the love of Christ, which is acceptable unto him,
at least which he is tender towards, that may be mistaken for
this questioning of the promises by unbelief, and so help to
keep the soul in darkness and disconsolation : this the spouse
expresseth in herself. Cant. viii. 6. ' Love is strong as death j
jealousy is hard as the grave: the coals thereof are coals of fire,
which hath a most vehement flame.' Love is the foundation ;
the root; but yet it bears that fruit which is bitter, although it
be wholesome; that which fills the soul with great perplexi-

UPON PSALM cxxx. 289

ties, and makes it cry out for a nearer and more secure ad-
mission into the presence of Christ. ' Set me/ saith the
spouse, ' as a seal upon thy heart, as a seal upon thine arms,
for jealousy is cruel as the grave.' I cannot bear this dis-
tance from thee, these fears of my being disregarded by thee.
' Set me as a seal on thy heart.'

Now this spiritual jealousy is the solicitousness of the
mind of a believer who hath a sincere love for Christ, about
the heart, affection, and good will of Christ towards it, arising
from a consciousness of its own unworthiness to be beloved
by him, or accepted with him. All causeless jealousy ariseth
from a secret sense and conviction of unworthiness in the
person in whom it is, and a high esteem of him that is the
object of it; or concerning whose love and affection any one
is jealous. So it is with this spiritual jealousy; the root
of it is love, sincere love, that cannot be quenched by waters,
nor drowned by floods, ver. 7. which nothing can utterly pre-
vail against, or overcome. This gives the soul high thoughts
of the glorious excellencies of Christ, fills it with admiration
of him; these are mixed with a due sense of its own base-
ness, vileness, and unworthiness to be owned by him, or ac-
cepted with him. Now if these thoughts on the one hand
and on the other be not directed, guided, and managed aright
by faith, which alone can shew the soul how the glory of
Christ consisteth principally in this, that he being so excel-
lent and glorious, is pleased to love us with love inexpres-
sible who are vile and sinful; questionings about the love of
Christ, and those attended with much anxiety and trouble of
mind, will arise. Now this frame may sometimes be taken
for a questioning of the promises of God, and that to be a
defect in faith which is an excess of love; or at most such
an irregular acting of it, as the Lord Christ will be very ten-
der towards, and which is consistent with peace and a due
sense of the forgiveness of sins. Mistake not then these one
for another, lest much causeless unquietness ensue in the
judgment which you are to make of yourselves.

But you will say, how shall we distinguish between these
two, so as not causelessly to be disquieted and perplexed; I
answer briefly,

1. Unbelief working in and by the questioning of the
promises of God, is a weakening, disheartening, dispiriting

VOL. XIV. V

290 AN EXPOSITION

thing, ft takes off the edge of the soul from spiritual
duties, and weakens it both as unto delight and strength.
The more any one questions the promises of God ; the less
life, power, joy, and delight in obedience he hath. For faith
is the spring and root of all other graces; and according as
that thriveth or goeth backwards so do they all. Men
think sometimes, that their uncertainty of the love of God
and of acceptance with him by the forgiveness of sin, doth
put them upon the performance of many duties, and they
can have no rest or peace in the omission of them. It may
be it is so; yea, this is the state and condition with many.
But what are these duties? And how are they performed?
And what is their acceptance with God? The duties them-
selves are legal, which denomination ariseth not from the
nature, substance, or matter of them, for they may be the
same that are required and enjoined in the gospel, but from
the principle from whence they proceed, and the end to
which they are used. Now these in this case are both legal,
their principle is legal fear, and their end is legal righteous-
ness, the wliole attendance unto them a seeking ' of righ-
teousness, as it were by the works of the law :' and how are
they performed? Plainly, with a bondage frame of spirit;
without love, joy, liberty, or delight; to quiet conscience, to
pacify God, are the things in them aimed at; all in opposi-
tion to the blood and righteousness of Christ. And are
they accepted with God? Let them be multiplied never so
riiuch, he every where testifieth that they are abhorred by
him. This then unbelief mixed with convictions will do. It
is the proper way of venting and exercising itself where the
soul is brought under the power of conviction. But as unto
gospel obedience in all the duties of it, to be carried on
in communion with God by Christ, and delight in him,
all question of the promises weakens and discourageth
the soul, and makes them all wearisome and burdensome
unto it.

But the jealousy that is exercised about the person and
love of Christ unto the soul, is quite of another nature, and
produceth other effects. It cheers, enlivens, and enlargeth
the soul, stirs up to activity, earnestness, and industry in
its inquiries and desires after Christ. ' Jealousy,' saith the
spouse, 'is hard as the grave; 'therefore 'set me as a seal upon

UPON PSALM CXXX. 291

thy heart, as a seal upon thy arm.' It makes the soul rest-
lessly pant after nearer, more sensible, and more assured com-
munion with Christ ; it stirs up vigorous and active spirits
in all duties. Every doubt and fear that it ingenerates con-
cerning the love of Christ, stirs up the soul unto more ear-
nestness after him, delight in him, and sedulous vv'atching
against every thing that may keep it at a distance from
him, or occasion him to hide, withdraw, or absent himself
from it.

2. Unbelief that works by questioning of the promises,
is universally selfish; it begins and ends in self. Self-love
in desires after freedom from guilt, danger, and punish-
ment, are the life and soul of it. May this end be attained,
it hath no delight in God. Nor doth it care what way it
be attained so it may be attained. May such persons
have any persuasions that they shall be freed from death and
hell, be it by the works of the law, or by the observance
of any inventions of their own, whether any glory ariseth
unto God from his grace and faithfulness or no, they are not
solicitous.

The jealousy we speak of hath the person of Christ and
his excellency for its constant object. These it fills the
mind with in many and various thoughts, still representing
him more and more amiable and more desirable unto the
soul. So doth the spouse upon the like occasion, as you
may see at large. Cant. v. 9 — 16. Being at some loss for his
presence, for he had withdrawn himself, not finding her
wonted communion and intercourse with him, fearing that
upon her provocation she might forfeit her interest in his
love, she falls upon the consideration of all his excellencies,
and thereby the more inflames herself into desires after his
company and enjoyment. All these divers things may be
thus distinguished and discerned.

RULE VI.

Learn to distinguish between faith and spiritual sense.
This rule the apostle gives us, 2 Cor. v. 7. * We walk by
faith and not by sight.' It is the sight of glory that is
especially here intended. But faith and sense in any kind
are clearly distinguished. That may be believed, which is

u2

292 AN tXPOSlTIOX

not felt. Yea, it is the will and command of God, that faith
should stand and do its work, where all sense fails, Isa. 1. 10.
And it is with spiritual sense in this matter, as it is with
natural. Thomas would not believe, unless he saw the object
of his faith with his eyes, or felt it with his hand : but saith
our saviour, * Blessed are they who believe, and have not
seen;' who believe upon the testimony of God, without the
help of their own sense or reason. And, if we will believe
no more of God, of his love, of grace, of our acceptance with
him, than we have a spiritual affecting sense of, we shall be
many times at a loss. Sensible impressions from God's
love, are great springs of joy, but they are not absolutely
necessary unto peace; nor unto an evidence that we do
believe.

We will deal thus with the vilest person living. We will
believe him whilst we have the certainty of our sense to
secure us. And if we deal so with God, what is there in our
so doing, praiseworthy? the prophet tells us what it is to
believe, in respect of providence, Hab. iii. 17. When there
is nothing left outward and visible to support us, then to rest
quietly on God, that is to believe. So Psal. Ixxiii. 26. And
the apostle, in the example of Abraham, shews us what it is
to believe with respect unto a special promise, Rora. iv. 18.
* Against hope, he believed in hope.' When he saw not any
outward ordinary means for the accomplishment of the pro-
mise, when innumerable objections arose against any such
hope as might have respect unto such means, yet he resolved
all his thoughts into the faithfulness of God in the promise,
and therein raised a new hope in its accomplishment; so 'in
hope believing against hope.'

To clear this matter you must observe what I intend by
this spiritual sense, which you must learn to distinguish faith
from ; and to know that true faith interesting the soul in
forgiveness may be without it, that so you may not conclude
unto a real want of pardon, from the want of the refreshing
sense of it.

Grace in general may be referred unto two heads. 1. Our
acceptation with God through Christ; the same upon the
matter with the forgiveness of sin that we are treating of.
And 2. Grace of sanctification from God in Christ. Of each
of these there is a spiritual sense, or experience to be ob-

UPON PSALM cxxx. 293

tained; in both distinguished from faith that gives us a real
interest in forgiveness.

Of the first, or the spiritual sense that we have of ac-
ceptance with God, there are sundry parts or degrees ; as first,
hereunto belongs peace with God ; Rom. v. 1. * Beingjusti-
fied by faith, we have peace with God.' This peace is the
rest and composure of the soul emerging out of troubles,
upon the account of the reconciliation and friendship made
for it by the blood of Christ. And it hath, as all peace hath,
two parts; first,a freedom from war, trouble, and distress;
and secondly, rest, satisfaction, and contentment in the con-
dition attained. And this, at least the second part of it, be-
longs unto the spiritual sense that we inquire after. Again,
there is in it 'joy in the holy ghost,' called 'joy unspeakable,
and full of glory,' 1 Pet. i. 8. as also glorying in the Lord,
upon the account of his grace, Isa. xlv. 25. with many the
like effects, proceeding from a 'shedding abroad of the love
of God in our hearts;' Rom. v, 5.

Yea, you say these are the things you aim at; these are
the things you would attain, and be filled withal. It is this
peace, this joy, this glorying in the Lord, that you would
always be in the possession of. I say you do well to desire
them, to seek and labour after them ; they are purchased
by Christ for believers ; but you will do well to consider
under what notion you do desire them. If you look on these
things as belonging to the essence of faith, without which
you can have no real interest in forgiveness or acceptance
with God, you greatly deceive your own souls, and put your-
selves out of the way of obtaining of them. These things are
not believing, nor adequate effects of it so as immediately to
be produced wherever faith is. But they are such conse-
quents of it, as may or may not ensue upon it, according to
the will of God. Faith is a seed that contains them virtually;
and out of which they may be in due time educed by the
working of the word and Spirit. And the way for any soul
to be made partaker of them, is to wait on the sovereignty of
God's grace, who createth peace in the exercise of faith upon
the promises. He then that would place believing in these
things, and will not be persuaded that he doth believe,
until he is possessed of them ; he doth both lose the benefit,
advantage, and comfort of what he hath, and neglecting

294 AN EXPOSITION

the due acting of faith, puts himself out of the way of at-
taining what he aimeth at.

These things therefore are not needful to give you a real,
saving interest in forgiveness, as it is tendered in the pro-
mise of the gospel by the blood of Christ. And it may be
it is not the will of God, that ever you should be intrusted
with them. It may be, it would not be for your good and
advantage so to be. Some servants that are ill husbands,
must have their wages kept for them to the year's end, or it
will do them no good. It may be some would be such spend-
thrifts of satisfying peace and joy, and be so diverted by
them from attending unto some necessary duties, as of humi-
liation, mortification, and self-abasement, without which
their souls cannot live, that it would not be much to their
advantage to be intrusted with them. It is from the same
care and love, that peace and joy are detained from some
believers, and granted unto others.

You are therefore to receive forgiveness by a pure act of
believing, in the way and manner before at large described.
And do not think that it is not in you, unless you have con-
stantly a spiritual sense of it in your hearts. See in the mean
time that your faith bringeth forth obedience, and God in
due time will cause it to bring forth peace.

The like may be said concerning the other head of grace ;
though it be not so direct unto our purpose, yet tending also
to the relief of the soul in its depths. This is the grace that
we have from God in Christ for our sanctification. When
the soul cannot find this in himself, when he hath not a spi-
ritual sense and experience of its in-being and power, when
it cannot evidently distinguish it from that which is not right
or genuine ; it is filled with fears and perplexities, and thinks
it is yet in its sin. He is so indeed who hath no grace in him ;
but not he always who can find none in him. But these are
different things. A man may have grace, and yet not have it
at sometimes much acting; he may have grace'for life, when he
hath it not for fruitfulness and comfort, though it be his duty
so to have it. Rev. iii. 2. 2 Tim. i. 6. And a man may have
grace acting in him, and yet not know, not be sensible that
he hath acting grace. We see persons frequently under
great temptations of apprehension that tiiey have no gi-ace
at all, and yet at the same time to the clearest conviction of

UPON PSALM cxxx. 295

all who are able to discern spiritual things, sweetly and ge-
nuinely to act faith, love, submission unto God, and that in
a high and eminent manner, Psal. Ixxxviii. Heman com-
plains that he was ' free among the dead ;' ' a man of no
strength,' ver. 4, 5. as one that had no spiritual life, no grace.
This afflicted his mind, and almost distracted him, ver. 15.
and yet there can be no greater expressions of faith and love
to God, than are mixed with his complaints.

These things, I say then, are not to be judged of by spiri-
tual sense, but we are to live by faith about them. And no
soul ought to conclude, that because it hath not the one, it
hath not the other ; that because it hath not joy and peace, it
hath no interest in pardon and forgiveness.

RULE VII.

The seventh rule. Mix not foundation and building work together. The
eighth ; spend not time in heartless complaints, ^-c.

Mix not too much foundation and building work together.
Our foundation in dealing with God is Christ alone, mere
grace and pardon in him.

Our building is in and by holiness and obedience, a« the
fruits of that faith by which we have received the atonement.
And great mistakes there are in this matter which bring great
entanglements on the souls of men. Some are all their days
laying of the foundation, and are never able to build upon
it unto any comfort to themselves, or usefulness unto others.
And the reason is, because they will be mixing with the
foundation, stones that are fit only for the following build-
ing. They will be bringing their obedience, duties, morti-
fication of sin, and the like, unto the foundation. These
are precious stones to build with, but unmeet to be first laid
to bear upon them the whole weight of the building. The
foundation is to be laid, as was said, in mere grace, mercy,
pardon in the blood of Christ. This the soul is to accept of
and to rest in merely as it is grace, without the considera-
tion of any thing in itself, but that it is sinful and obnoxi-
ous unto ruin : this it finds a difficulty in, and would gladly
have something of its own to mix with it. It cannot tell

296

AN EXPOSITION

how to fix these foundation stones without some cement of
Its own endeavours and duty. And because these things
will not mix, they spend a fruitless labour about it all their
days. But if the foundation be of grace, it is not at all of
works ; for * otherwise grace is no more grace.' If any thing
of our own be mixed with grace in this matter, it utterly de-
stroys the nature of grace ; which if it be not alone, it is
not at all. But doth this not tend to licentiousness ? doth
not this render obedience, holiness, duties, mortification
of sin, and good works, needless? God forbid; yea, this
is the only way to order them aright unto the glory of God.
Have we nothing to do but to lay the foundation ? Yes, all
our days we are to build upon it, when it is surely and
firmly laid. And these are the means and ways of our edifi-
cation. This then is the soul to do who would come to
peace and settlement. Let it let go all former endeavours
if it have been engaged unto any of that kind ; and let it
alone receive, admit of, and adhere to, mere grace, mercy,
and pardon, with a full sense that in itself it hath nothing
for which it should have an interest in them, but that all is
of mere grace through Jesus Christ. 'Other foundation can
no man lay.' Depart not hence until this work be well over.
Surcease not an earnest endeavour with your own hearts to
acquiesce in this righteousness of God, and to bring your
souls unto a comfortable persuasion that ' God for Christ's
sake hath freely forgiven you all your sins.' Stir not hence
until this be effected. If you have been engaged in another
way, that is, to seek for an interest in the pardon of sin by
some endeavours of your own, it is not unlikely but that
you are filled with the fruit of your own doings ; that is,
that you go on with all kind of uncertainties, and without
any kind of constant peace. Return then again hither;
bring this foundation work to a blessed issue in the blood
of Christ, and when that is done, up and be doing.

You know how fatal and ruinous it is for souls to aljuse
the grace of God, and the apprehension of the pardon of
sins in the course of their obedience ; to countenance them-
selves in sin, or the negligence of any duty; this is to turn
the grace of God into wantonness, as we have elsewhere at
large declared. And it is no less pernicious to bring the
duties of our obedience, any reserves for them, any hopes

UPON PSALM cxxx. 297

about them, into the matter of pardon and forgiveness, as
we are to receive them from God. But these things, as
they are distinct in themselves, so they must be distinctly
managed in the soul ; and the confounding of them, is that
which disturbs the peace and weakens the obedience of
many. In a confused manner they labour to keep up a life
of grace and duty, which will be in their places conjoined,
but not mixed or compounded.

First, to take up mercy, pardon, and forgiveness abso-
lutely on the account of Christ, and then to yield all obe-
dience in the strength of Christ, and for the love of Christ,
is the life of a believer; Eph. ii. 8 — 10.

RULE VIII. ■

Take heed of spending time in complaints, when vigor-
ous actings of grace are your duty. Fruitless and heartless
complaints, bemoanings of themselves and their condition,
is the substance of the profession that some make. If they
can object against themselves, and form complaints out of
their conditions, they suppose they have done their duty.
I have known some who have spent a good part of their time
in going up and down from one to another with their ob-
jections and complaints. These things are contrary to the
life of faith. It is good indeed, in our spiritual distresses,
to apply ourselves unto them who are furnished with the
tongue of the learned, to know how to speak a word in
season unto him that is weary. But for persons to fill their
minds and imaginations with their own objections and com-
plaints, not endeavouring to mix the words that are spoken
for their relief and direction with faith, but going on still
in their own way, this is of no use or advantage. And yet
some, I fear, may please themselves in such course, as if it
had somewhat of eminency in religion in it.

Others, it may be, drive the same trade in their thoughts,
although they make not outwardly such complaints. They
are conversant for the most part with heartless despondings.
And in some they are multiplied by their natural constitutions
or distempers. Examples of this kind occur unto us every
day. Now what is the advantage of these things ? what
did Sion get when she cried, * The Lord hath forsaken me.

298 AN EXPOSITION

and ray God hath forgotten me V or Jacob, when he said,
* My vray is hid from the Lord, and my judgment is passed
over from my God?' Doubtless they did prejudice them-
selves. How doth David rouse up himself when he found
his mind inclinable unto such a frame ? For having; said.
' Why dost thou cast me off, O God? why go I mourning
because of the oppression of mine enemy?' He quickly re-
bukes and recollects himself, saying, ' Why art thou cast
down O my soul, and why art thou disquieted within me ?
hope in God ;' Psal. xliii. 2. 5.

We must say then unto such heartless complainers, as
God did to Joshua, Get you up, why lie you thus upon your
faces ? Do you think to mend your condition by wishing
it better, or complaining it is so bad ? Are your complaints
of want of an interest in forgiveness, a sanctified means to
obtain it ? Not at all ; you will not deal so with yourselves
in things natural or civil. In such things you will take an
industrious course for a remedy, or for relief. In things of
the smallest importance in this world, and unto this life,
you will not content yourselves with wishing and complain-
ing. As though industry in the use of natural means for
the attaining of natural ends, were the ordinance of God,
and diligence in the use of spiritual means for the obtaining
of spiritual ends were not.

Do not consult your Own hearts only. What is it that
the Scripture calls for in your condition ? Is it not industry
and activity of spirit ? And what doth the nature of the
thing require? Distress that is yet hoped to be conquered,
evidently calls for industry and diligence in the use of means
for deliverance. If you are past hope, it avails not to com-
plain ; if you are not, why do you give up yourselves to
despondencies ? Our Saviour tells us, that 'the kingdom of
heaven suffereth violence, and the violent take it by force ;'
Matt. xi. 12. It is not of the outward violence of its enemies
seeking to destroy it, that our Saviour speaks ; but of that
spiritual fervency and ardency of mind, that is in those who
intend to be partakers of it : for ^laZerai, ' is taken by force,'
Luke xvi. 16. is no more but evavyeXiKtrai, 'is preached', the
kingdom of God is preached, and every man presseth into it ;
pressing into it, and taking it by force, are the same thing.
There is then a violence, a restless activity and vigour of spirit

UPON PSALM CXXX. S99

to be used and exercised for an interest in this kingdom. Ap-
ply this to your condition. Are you in depths and doubts,
staggering and uncertain, not knowing what is your condi-
tion, nor whether you have any interest in the forgiveness that
is with God? Are you tossed up and down between hopes
and fears, want peace, consolation, and establishment ; why
lie you upon your faces ? get up, watch, pray, fast, medi-
tate, offer violence to your lusts and corruptions; fear not,
startle not at their crying or importunities to be spared ;
press unto the throne of grace by prayers, supplications,
importunities, restless requests. This is the way to take the
kingdom of heaven. These things are not peace, they are
not assurance, but they are part of the means that God hath
appointed for the attainment of them.

What then is the peculiar instruction that is proper for
souls in this condition ? That plainly of the apostle, 2 Pet.
i. 10. ' Give all diligence to make your calling and election
sure.' Alas ! saith the soul, I am at no certainty, but rather am
afflicted and tossed, and not comforted; my heart will come
to no stability ; I have no assurance, know not whether I am
chosen or called ; yea, fear that my latter end will be darkness
and sorrow. There is I confess forgiveness with God, but
justly fear I shall never be made partaker of it. What is the
usual course that is taken in such complaints by them to whom
they are made ? Mostly they have a good opinion of them
that come with these complaints: they judge them to be
godly and holy, though much in the dark ; if they knew
them not before, yet upon these complaints they begin to
be well pursuaded of them. Hereupon they are moved with
pity and compassion, and troubled to see them in their per-
plexities, and set themselves to tender relief unto them :
they mind them of the gracious promises of the gospel ; it
may be fix upon some one or more of them in particular,
which they explain to them: thence they mind them of the
abundant grace and tender love of the Father, of the merci-
ful care of our High Priest, his readiness and ability to save,
his communications of such favours unto them as they
perceive not. By such ways and means, by such applica-
tions, do they seek to relieve them in the state and condition
wherein they are. But what is the issue ? Doth not this
relief prove, for the most part, like the morning cloud and as

300

AX EXPOSITION

the early dew ? A little refreshment it may be it yields for a
season, but is quickly again dried up, and the soul left in
its heartless, withering condition.

You will say then. Do you condemn this manner of pro-
ceeding with the souls of men in their doubts, fears, and
distresses? or would you have them pine away under the
sense of their condition, or abide in this uncertainty all their
days ? I answer, no ; I condemn not the way, I would not
have any left comfortless in their depths. But yet I would
give these two cautions.

1. That spiritual wisdom and prudence is greatly required
in this matter, in the administration of consolation to dis-
tressed souls. If in any thing, the tongue of the spiritually
learned is required herein ; namely, in speaking a word in sea-
son to them that are weary, A promiscuous drawing out of
gospel consolations, without a previous right judgment con-
cerning the true state and condition of the souls applied unto,
is seldom useful, ofttimes pernicious. And let men take
care, how they commit their souls and consciences unto such
who have good words in readmess for all comers.

2. If counsel and consolation of this kind be given, special
and distinct from the advice we are upon of watchfulness,
diligence, spiritual violence in a way of duty ; it is exceed-
ing dangerous, and will assuredly prove useless. For let us
see what counsel the Holy Ghost gives in this condition, unto
them who would make their 'calling and election sure,' who
would be freed from their present fears and uncertainties,
who complain of their darkness and dangers ; why, saith he,
* Giving all diligence, add to your faith virtue ;' and so on, ver.
5. * For' saith he, ' if you do these things, an entrance shall be
administered unto you abundantly, into the everlasting king-
dom of our Lord and Saviour Jesus Christ;' ver. 11. You
who are now in the skirts of it, who know not whether you
belong to it or no, you shall have an entrance into the king-
dom of Christ, and all the joy, comforts, consolations, and
glory of it, shall be richly administered unto you. This is
the advice that the Holy Ghost gives in this case ; and this is
the blessed promise annexed unto the following of this ad-
vice. And this the farmer compassionate course of ad-
ministering consolation, is not to be separated from.

But you will it may be here say. We are so dead and dull.

UPON PSALM CXXX. 301

SO chained under the power of corruptions and temptations,
that we are not able thus to put forth the fruit of a spiritual
life in adding one grace unto another. But do you use di-
ligence, study, endeavours, all diligence, diligence at all times,
in all ways by God appointed, all manner of diligence with-
in and without, in private and public, to this end and
purpose? Do you study, meditate, pray, watch, fast, neglect
no opportunity, keep your hearts, search, try, examine your-
selves, fly temptations, and occasions of cooling, deadening,
and stifling grace? Do these things abound in you? Alas,
you cannot do thus, you are so weak, so indisposed ; but
alas you will not, you will not part with your ease, you will
not crucify your lusts, you will not use all diligence; but
must come to it, or be contented to spend all your days in
darkness, and to lie down in sorrow.

Thus do men frequently miscarry. Is it any news for per-
sons to bewail the folly of their nature and ways in the morn-
ing and evening, and yet scarce stand upon their watch any
part of the day, or in any occasion of the day ? Is this * giving
all diligence?' Is this 'working out our salvation with fear
and trembling ?' And may we not see professors, even in-
dulging to themselves in ways of vanity, folly, wrath, envy,
sloth, and the like, and yet complain at what a loss they are
how unquiet, how uncertain ? God forbid it should be other-
wise with you ; that we should endeavour to speak peace unto
you in such a frame. To hear of a person, that he walks
slothfully, carelessly, or indulgeth his corruptions, and to
find him complaining that he is at a loss whether he have
any interest in pardon or no, to give or tender comfort
to such mourners without a due admonition of their duty to
use diligence in the use of means, for to help on their deli-
very out of the condition wherein they are, is to tender
poison unto them.

To this then the soul must come that is in depths, if it
intend to be delivered. Heartless complaints, with excuses
to keep it from vigorous, spiritual diligence must be laid
aside ; if not, ordinarily, peace, rest, and stability will not
be obtained. A great example hereof we have in the spouse,
Cant. V. 2 — 8. She is drowsy and indisposed unto commu-
nion with Christ, whereunto she is invited, ver. 2. this puts
her upon making excuses from the unfitness of the time.

302 AN EXPOSITION

and her present indisposition and unpreparedness as to the
duty whereunto she was called, ver 3. Hereupon Christ
withdraws his presence from her, and leaves her at a loss as
to her former comforts, ver. 6. What course doth she now
take? doth she now lie down again in her former slumber?
doth she make use of her former excuses and pretences, why
she should not engage into the duties she was called unto?
No such thing; but now with all earnestness, deligence,
sedulity, and importunity, she engageth in all manner of
duties, whereby she may recover her former comforts, as you
may see in the text. And this must be the course of others,
who would obtain the same success. Spiritual peace and
sloth, will never dwell together in the same soul and con-
science.

RULE IX.

' Tlie ninth rule. Take heed of undue expressions concerning God
and his ways in distress.

Take heed in doubts, distresses, and perplexities of hard
thoughts of God ; hasty unweighed expressions concern-
ing him or his ways, or of secret resolves, that it were as
good give over waiting as continue in the state wherein
you are, seeing your condition is remediless.

On three occasions are such thoughts and resolves apt to
befall the minds of men, which somestimes breakforth into
unwarantable expressions concerning God himself and his
ways.

1. In deep perplexities of mind, by reason of some pres-
sing terror from the Lord.

2. On the long wearisome continuance of some tempting
distress, and hereof we have many examples, some whereof
shall be mentioned.

3. In spiritual disappointments through the strength of
lust or temptation. When a person hath it may be reco-
vered himself through grace, from a perplexing sense of the
guilt of some sin, or it may be from a course shorter or
longer, lesser or greater of backsliding and negligent walk-
ing with God, and therein goes on cheerfully for a season
in the course of his obedience; if this person, through the

UPON PSALM CXXX. 303

power of temptation, subtilty of lusts, neglect of watchful-
ness, by one means or other, is surprised in the sins, or ways
that he had relinquished, or is turned aside from the vigour
of that course wherein he was engaged, he may be exposed
not only to great despondencies, but also be overtaken with
secret resolves to give over contending, seeing it is to no
more purpose, nay, to no purpose, and that God regards him
not at all.

Take an instance or two in each kind.

The first we have in Job in the extremity of his trials
and terrors from the Lord. See among other places, chap.
X. 3. * Is it,' saith he to God, 'good for thee that thou
shouldest oppress, that thou shouldest despise the work of thy
hands ?' Ah poor worms, with whom have we to do ? who shall
say unto a king, Thou art wicked, and to princes, ye are un-
godly? And will ye speak to him, who respecteth not the
person of princes, nor regardeth them more than the poorest
in the earth ? And see what conclusions from such thoughts
as these he doth infer, chap. xiv. 15 — 17. * Thou num-
berest ray steps: dost thou not watch over ray sin? My
transgression is sealed up in a bag, and thou sowest up my
iniquity,' He chargeth God to be his enemy, one that
watched for all opportunities and advantages against him,
that seemed to be glad at his halting, and take care that none
of his sins should be missing when he intended to deal with
him. Had this indeed been the case with him, he had pe-
rished unto eternity, as elsewhere he acknowledged.

Of the other, we have an instance in the church. Lam.
iii. 18. * I said. My strength and my hope is perished from
the Lord.' Present grace in spiritual strength, and future
expectation of mercy are all gone. And what is got by
this? Secret hard thoughts of God himself are hereby inge-
nerated, as ver. 8. ' When I cry and shout, he shutteth out ray
prayers :' ver. 44. * Thou hast covered thyself with a cloud,
that our prayers should not pass through.' These things
are grievous unto God to bear, and no way useful to the soul
in its condition. Yea, they more and more unfit it for every
duty that may lie in a tendency to its relief and deliverance.

So was it with Jonah, chap. ii. 4. ' I said, I am cast out
of thy sight;' all is lost and gone with me, as good give over
as contend, I do but labour in vain; perish I must as one

304 AN EXPOSITION

cast out of the sight of God. The like complaints fell also
from Heman in his distress; Psal. Ixxxviii.

The general who heard one of his soldiers cry out upon
a fresh onset of the enemy, Now we are undone, now we are
ruined; called him a traitor, and told him it was not so,
whilst he could wield his sword. It is not for every private
soldier on every danger to make judgment of the battle.
That is the work of the general. Jesus Christ is * the captain
of our salvation,' he hath undertaken the leading and con-
duct of our souls through all our difficulties. Our duty is
to fight and contend ; his work is to take care of the event ;
and to him it is to be committed.

That then you make a due use of this rule, keep always
in your minds these two considerations.

1. That it is not for you to take the judgment of Christ out
of his hand, and to be passing sentence upon your own souls.
Judgment as to the state and condition of men is committed
unto Christ, and to him it is to be left. This we were directed
unto in our first rule, and it is of special use in the case un-
der consideration. Self-judging in reference unto sin, and
the demerit of it, is our duty. The judging of our state and
condition in relation unto the remedy provided, is the office
and work of Jesus Christ, with whom it is to be left.

2. Consider that hard thoughts of what God will do with
you, and harsh desponding sentences pronounced against
yourselves, will insensibly alienate your hearts from God.
It may be when men's perplexities are at the height, and the
most sad expressions are as it were wrested from them, they
yet think they must justify God, and that they do so accord-
ingly. But yet such thoughts as those mentioned, are very apt
to infect the mind with other inclinations. For after awhile
they will prevail with the soul to look on God as an enemy,
as one that hath no delight in it; and what will be the con-
sequence thereof is easily discernable. None will continue
to love long, where they expect no returns. Suffer not then
your minds to be tainted with such thoughts; and let not
God be dishonoured by any such expressions as reflect on
that infinite grace and compassion which he is exercising
towards you.

UPON PSALM CXXX, 305

RULE X.

The tenth rule. Duly improve the least appearances of God in a
way of grace or pardon.

If you would come to stability, and a comforting persua-
sion of an interest in forgiveness by the blood of Christ, im-
prove the least appearances of him unto your souls, and the
least intimations of his love in pardon, that are made unto
you in the way of God. The spouse takes notice of her hus-
band, and rejoiceth in him, when he stands behind the wall,
when he doth but look forth at the window, and shew him-
self at the lattice, when she could have no clear sight of him ;
Cant. ii. 9. She lays hold on the least appearance of him
to support her heart withal, and to stir up her affections to-
wards him. Men in dangers do not sit still to wait until
something presents itself unto them that will give assured
deliverance ; but they close with that which first presents it-
self unto them, that is of the same kind and nature with
what they look after. And thus God doth in many places
express such supportments as give the soul little more than
a possibility of attaining the end aimed at. As Zeph. ii. 3.
* It may be ye shall be hid in the day of the Lord's anger :'
and Joel ii. 14. ' Who knoweth but he will return and leave
a blessing V It may be we shall be hid ; it may be we shall
have a blessing. And this was the best ground that Jona-
than had for the great undertaking against the enemies of
God ; 1 Sam. xiv. 6. * It may be God will go along with us.'
And to what end doth God at any time make these seem-
ingly dubious intimations of grace and mercy? is it that we
should by the difficulty included in them, be discouraged
and kept from him ? Not at all ; he speaks nothing to de-
ter sinners, especially distressed sinners, from trusting in
him. But his end is that we should close with, and lay
hold upon, and improve, the least appearances of grace,
which this kind of expressions do give unto us. When men
are in a voyage at sea, and meet with a storm or a tempest
which abides upon them, and they fear will at last prevail
against them ; if they make so far a discovery of land, as
that they can say, It may be there is land, it may be it is

VOL. XIV. X

30C AN EXPOSITION

such a place where there is a safe harbour ; none can posi-
tively say, it is not; there lies no demonstration against it.
In this condition, especially if there be no other way of es-
cape, delivery, or safety proposed to them, this is enough to
make them to followon that discovery, and with all diligence
to steer their course that way, until they have made a trial of
it unto the utmost. The soul of which we speak is afflicted
and tossed, and not comforted. There is in the intimation
of grace and pardon intended, a remote discovery made of
some relief. This may be Christ; it may be forgiveness.
This it is convinced of; it cannot deny but at such or such
a time, under such ordinances, or in such duties, it was per-
suaded that yet there might be mercy and pardon for it.
This is enough to carry it to steer its course constantly that
way; to press forward unto that harbour which will give it
rest. How little was it that David had to bring his soul
unto a composure in his great distress, 2 Sam. xv. 25, 2b'.
* If,' saith he, ' I shall find favour in the eyes of the Lord, he
will bring me again, and shew me the ark, and tlie place of
his habitation ; but if he thus say, I have no delight in thee,
behold here am I, let him do unto me as seemeth good unto
him.' He hath nothing but sovereign grace to rest upon,
and that he gives himself up unto.

Faith is indeed the soul's venture for eternity. Some-
thins: it is to venture on, as to its eternal condition. It
must either adhere unto itself, or its own vain hopes of a
righteousness of its own ; or it must give over all expecta-
tion and lay down in darkness ; or it must shut out all dread-
ful apprehensions of eternity, by the power and activity of
its lusts and carnal affections ; or it must, whatever its dis-
couragements be, cast itself upon pardon in the blood of
Jesus Christ. Now if all the former ways be detestable and
pernicious, if the best of them be a direct opposition unto
the gospel, what hath the soul that inquires after these
things to do, but to adhere unto the last, and to improve
every encouragement, even the least to that purpose ?

As a close unto these general rules, I shall only add this
last direction : consider in particular where the stress and
hinderance lies, that keeps you oft' from peace, through an
established persuasion of an interest in evangelical pardon.
Do not always fluctuate up and down in generals and uncer-

UPON PSALM CXXX. 307

tainties ; but drive things unto a particular issue, that it may
be tried whether it be of sufficient efficacy to keep you in
your present entanglements and despondencies. Search
out your wound, that it may be tried whether it be curable
or no.

Now in this case we cannot expect that persons should
suggest their own particular concerns, that so they might be
considered and be brought unto the rule ; but we must our-
selves reduce such distresses, as may, or do, in this matter
befall the minds of men, unto some general heads, and give
a judgment concerning them according to the word of truth.
Indeed particular cases, as varied by circumstances, are end-
less ; nor can they be spoken unto in this way of instruction
and direction; but they must be left to occasional considera-
tions of them, as they are represented unto them who are
intrusted to dispense the mysteries of God. Besides, many
have laboured already in this matter, and their endeavours
are in, and of, general use; although it must be said, as was
before observed, that special cases are so varied by their cir-
cumstances, that it is very rare that any resolutions of them
are everyway adequate and suited unto the apprehensions of
them that are exercised with them. 1 shall therefore call
things unto some general heads, whereunto most of the ob-
jections that distressed sinners make against their own peace,
may be reduced ; and leave the light of them to be applied
in particular, unto the relief of the souls of men, as God
shall be pleased to make them effectual.

Second general head of the application of the truth insisted on- Grounds
of spiritual disquietmeuts considered. The first, afflictions. Ways and
means of the aggravation of afflictions. Rules about them.

That which now lieth before us, is the second part of the
second general use educed from the truth insisted on. Our
aim is to lead on souls towards peace with God, through
a gracious persuasion of their interest in that forgiveness
which is with him. And it consists, as was declared, in a
consideration of some of those disquietraents which befall
the minds of men, and keep them off from establishment in
this matter.

x2

308 AN EXPOSITION

And first, such disquietments and objections against the
peace of the soul, and its acceptance with God, will arise
from afflictions ; they have done so of old, they do so in
many at this day. Afflictions, I say, greatened unto the
mind from their nature, or by their concomitants, do oft-
times variously affect it, and sometimes prevail to darken it
so far as to ingenerate thoughts, that they are all messen-
gers of wrath, all tokens of displeasure, and so consequently
evidences that we are not pardoned or accepted with God.

Now this is a time of great afflictions unto many, and
those some of them such as have innumerable aggravating-
circumstances accompanying of them. Some have come
with a dreadful surprisal in things not looked for ; such as
falls not out in the providence of God in many generations.
Such is the condition of them who are reduced to the utmost
extremity by the late consuming fire ; some have had their
whole families, all their posterity taken from them ; in a few
days they have been suddenly bereaved, as in the plague.
Some in their own persons, or in their relations, have had sore,
long, and grievous trials from oppressions and persecutions ;
and these things have various effects on the minds of men.
Some we find crying with that wicked king, ' This evil is of
the Lord, why should we wait any longer for him V and give
up themselves to seek relief from their own lusts. Some
bear up under their troubles with a natural stoutness of
spirit ; some have received a sanctified use and improve-
ment of their trials, with joy in the Lord. But many we find
to go heavily under their burdens, having their minds dark-
ened with many misapprehensions of the love of God, and of
their own personal interest in his grace. It is not, therefore,
unseasonable to speak a little to this head of trouble in our
entrance. Outward troubles, I say, are oftentimes occasions,
if not the causes, of great inward distresses. You know how
the saints of old expressed their sense of them, and conflicts
with them. The complaints of David are familiar to all who
attend unto any communion with God in these things ; so
are those of Job, Heman, Jonah, Jeremiah, and others; nei-
ther do they complain only of their troubles, but of the sense
which they had of God's displeasure in and under them, and
of his hiding of his face from them wliilst they were so
exercised.

UPON PSALM CXXX. 309

It is not otherwise at present, as is known unto such as
converse with many, who are either surprised with unex-
pected troubles, or worn out with trials and disappointments
of an expected end. They consider themselves both abso-
lutely, and with respect unto others, and upon both accounts
are filled with dark thoughts and despondencies. Saith one,
I am rolled from one trial unto another ; the clouds with
me return still after the rain. All the billows and water-
spouts of God go over me. In my person, it may be, pressed
with sickness, pains, troubles ; in my relations, with their
sins, miscarriages, or death ; in my outward state, in want,
losses, disreputation, I am even as a withered branch. Surely
if God had any especial regard unto my soul, it would not
be thus with me; or some timely end would have been put
unto these dispensations. On the other hand, they take a
view of some other professors; they see that their tables are
spread day by day, that the candle of the Lord shines conti-
nually on their tabernacle, and that in all things they have
their hearts' desire. Setting aside the common attenden-
cies of human nature, and nothing befalls them grievous in
the world. Thus it is with them. And surely, had I an in-
terest in his grace, in pardon, the God of Israel would not
thus pursue a flea in the mountains, nor set himself in battle
array against a leaf driven to and fro with the wind ; he
would spare me a little, and let me alone for a moment ; but
as things are with me, I fear ' my way his hidden from the
Lord, and my judgment is passed over from my God.' These
kind of thoughts do perplex the minds of men, and keep them
off from partaking of that strong consolation which God is
abundantly willing they should receive, by a comfortable
persuasion of a blessed interest in that forgiveness that is
with him.

And this was the very case of David ; or at least these
outward troubles were a special part of those depths, out of
which he cried for relief, by a sense of pardon, grace, and
redemption with God.

I answer to these complaints, first. That there are so
many excellent things spoken concerning afflictions; their
necessity, their usefulness, and the like ; such blessed ends
are assigned unto them, and in many have been compassed
and fulfilled by them ; that a man, unacquainted with the ex-

310

AN EXPOSITION

ercise wherewith they are attended, would think it impossi-
ble that any one should be shaken in mind, as to the love
and favour of God on their account. But as the apostle tells
us, that ' no afflictions are joyous at present, but grievous;'
so he who made in the close of his trials that solemn pro-
fession, that ' it was good for him that he had been afflict-
ed,' yet we know, as hath been declared, how he was dis-
tressed under them. There are, therefore, sundry accidental
things which accompany great afflictions, that seem to exempt
them from the common rule, and the promise of love and
grace : as,

1. The remembrance of past and buried miscarriages and
sins, lies in the bosom of many afflictions. It was so with
Job ; ' Thou makest me,' saith he, ' to possess the sins of
my youth.' See his plea to that purpose, chap. xiii. 23
— 27. In the midst of his troubles and distresses, God
revived upon his spirit a sense of former sins, even the sins
of his youth, and made him to possess them ; he filled his
soul and mind with thoughts of them, and anxiety about
them. This made him fear lest God was his enemy, and
would continue to deal with him in all severity. So was it
with Joseph's brethren, in their distresses. Gen. xlii. 21.

* They said one to another. We are verily guilty concerning
our brother, in that we saw the anguish of his soul, when he
besought us, and we would not hear ; therefore is this distress
come upon us.' And ver. 22. * Behold his blood is re-
quired.' Their distress revives a deep, perplexing sense of
the guilt of sin many years past before, and that under all its
aggravating circumstances, which spoiled them of all their
reliefs and comforts, filling them with confusion and trouble,
though absolutely innocent as to what was come on them.
And the like appeared in the widow of Zareptha, with whom
Elijah sojourned during the famine. Upon the death of her
son, which it seems was somewhat extraordinary, she cried
out unto the prophet, ' What have I to do with thee, thou
man of God ? art thou come to call my sins to remembrance,
and to slay my son?' 1 Kings xvii. 18. It seems some great
sin she had formerly contracted the guilt of, and now upon
her sore affliction in the death of her only child, the remem-
brance of it was recalled and revived upon her soul. Tlius

* deep calleth unto deep at the noise of God's waterspouts,'

UPON PSALM CXXX. 311

and then all his ' waves and billows go over' a person ; Psal.
xlii. 7. The deep of afflictions calleth up the deep of the
guilt of sin, and both in conjunction become as billows and
waves passing over the soul. We see only the outside of
men's afflictions ; they usually complain only of what doth
appear : and an easy thing it is supposed to be, to apply
relief and comfort unto those that are distressed. The rule
in this matter is so clear, so often repeated and inculcated,
the promises annexed unto this condition so many and pre-
cious, that every one hath in readiness what to apply unto
them who are so exercised. But oftentimes we know no-
thing of the gall and wormwood that is in men's affliction ;
they keep that to themselves, and their souls feed upon them
in secret; Lam.iii. 12. God hath stirred up the I'eraem-
brance of some great sin or sins, and they look upon their
afflictions as that wherein he is come or beginning to enter
into judgment with them. And is it any wonder if they be
in darkness, and filled with disconsolation?

2. There is in many afflictions something that seems new
and peculiar, wherewith the soul is surprised, and cannot
readily reduce its condition unto what is taught about afflic-
tions in general. This perplexeth and entangleth it. It is
not affliction it is troubled withal, but some one thing or
other in it that appears vy^ith an especial dread unto the soul,
so that he questioneth whether ever it were so with any other
or no, and is thereby deprived of the supportment which
from former examples it might receive. And indeed when
God intendeth that which shall be a deep affliction, he will
put an edge upon it in matter, or manner, or circumstances,
that shall make the soul feel its sharpness. He will not take
up with our bounds and measures, and with which we think
we could be contented. But he will put the impress of his
own greatness and terror upon it, that he may be acknow-
ledged and submitted unto. Such was the state with Naomi ;
when from a full and plentiful condition, she went into a
strange country with a husband and two sons, where they
all died, leaving her destitute and poor. Hence in her ac-
count of God's dealing with her, she says, ' Call me not
Naomi' (that is, pleasant), ' ])ut call me Mara' (that is, bitter) ;
' for the Almighty hath dealt very bitterly with me. I went
out full, and the Lord brought me again empty ; why then

312 AN EXPOSITION

call ye me Naomi, since the Lord hath testified against me ;
and the Almighty hath afflicted me V Ruth i. 20, 21 . So was
it with Job, with the widow of Zareptha; and with her at
Nain who was burying her only child. And still in many
afflictions God is pleased to put in an entangling specialty,
which perplexeth the soul, and darkens it in all its reasonings
about the love of God towards it, and its interest in pardon
and grace.

3. In some, affections are very strong and importunate
as fixed on lawful things ; whereby their nature is made
sensible and tender, and apt to receive very deep impres-
sions from urgent afflictions. Now although this in itself be
a good natural frame, and helps to preserve the soul from
that stout hardness which God abhors, yet if it be not
watched over, it is apt to perplex the soul with many en-
tangling temptations. The apostle intimates a double evil
that we are obnoxious unto under trials and afflictions, Heb.
, xii. 5. * My son, despise not thou the chastening of the Lord,
nor faint when thou art rebuked of him.' Men may either
through a natural stoutness despise and contemn their suf-
ferings, and be obstinate under them, or faint and despond,
and so come short of the end which God aims at for them,
to be attained in a way of duty. Now though the frame
spoken of, be not obnoxious unto the first extreme, yet it is
greatly to the latter, which if not watched against, is no less
pernicious than the former. Affections in such persons be-
ing greatly moved, they cloud and darken the mind, and fill
it with strange apprehensions concerning God and them-
selves. Every thing is presented unto them through a glass
composed of fear, dread, terror, sorrow, and all sorts of dis-
consolations. This makes them faint and despond, unto
very sad apprehensions of themselves and their conditions.

4. Afflictions find some entangled with very strong cor-
ruptions, as love of the world, or the pleasure of it, of name
or reputation, of great contrivances for posterity, and the
like ; or it may be in things carnal or sensual. Now when
these unexpectedly meet together, great afflictions and strong
corruptions, it is not conceivable what a combustion they
will make in the soul. As a strong medicine or potion meet-
ing with a strong or tough distemper in the body ; there is
a violent contention in nature between them and about them.

UPON PSALM CXXX. 313

SO that oftentimes the very life of the patient is endangered.
So it is where a great trial, a smart stroke of the hand of
God, falls upon a person in the midst of his pursuit of the
effects of some corruptions ; the soul is amazed even to dis-
traction, and can scarce have any thought, but that God is
come to cut the person off in the midst of his sin. Every
unmortified corruption fills the very fear and expectation of
affliction with horror. And there is good reason that so it
should do ; for although God should be merciful unto men's
iniquities, yet if he should come to take vengeance of their
inventions, their condition would be dark and sorrowful.

5. Satan is never wanting in such occasions to attempt
the compassing of his ends, upon persons that are exer-
cised under the hand of God. In the time of suffering it
was, that he fell upon the head of the church, turning it
into the very hour of the power of darkness. And he will
not omit any appearing opportunities of advantage against
his members. And this is that which he principally, in such
seasons, attacks them withal ; namely, that God regards
them not, that they are fallen under his judgment and seve-
rity, as those who have no share in mercy, pardon, or for-
giveness.

From these and the like reasons, I say, it is, that whereas
afflictions in general are so testified unto, to be such pledges
and tokens of God's love and care to be designed unto
blessed ends, as conformity unto Christ, and a participation
of the holiness of God ; yet, by reason of these circumstances,
they often prove means of casting the soul into depths, and
of hindering it from a refreshing interest in the forgiveness
that is with God. That this may prove no real or abiding
ground of inward spiritual trouble unto the soul, the follow-
ing rules and directions may be observed.

1. Not only afflictions in general, but great and mani-
fold afflictions, and those attended with all sorts of aggra-
vating circumstances, are always consistent with the pardon
of sin, after signal tokens and pledges of it, and of the love
of God therein; Job vii. 17, 18. 'What is man, that
thou shouldest magnify him, and that thou shouldest set
thine heart upon him, and that thou shouldest visit him
every morning, and try him every moment?' What were the
considerations that cast him into this admiration of the

314 AN EXPOSITION

care and love of God, is exjDiessed, ver. 12 — 16. There
are no words of a more dismal import in the whole book,
than those here expressed ; yet when he recollected himself
from his overwhelming distress, he acknowledgeth that all
this proceeded from the love and care of God ; yea, his fix-
ing his heart upon a man to magnify him, to set him up,
and do him good ; for this end doth he chasten a man every
morning, and try him every moment ; and that with such
afflictions as are for the present so far from being joyous, as
that they give no rest, but even weary the soul of life, as he
expresseth their effects on himself; ver. 15, 16. And hence
it is observed of this Job, that when none in the earth was
like to him in trouble, God gave him three testimonies from
heaven, that there was none in the earth like unto him in
grace. And although it may not be laid down as a general
rule, yet for the most part in the providence of God, from
the foundation of the world, those who have had most of
afflictions, have had most of grace, and the most eminent
testimonies of acceptance with God. Christ Jesus the Son
of God, the head of the church, had all afflictions gathered
into a head in him ; and yet the Father always loved him,
and was always well pleased with him.

When God solemnly renewed his covenant with Abra-
ham, and he had prepared the sacrifice whereby it was to
be ratified and confirmed, God made a smoking furnace to
pass between the pieces of the sacrifice, Gen. xv. 17. It
was to let him know that there was a furnace of affliction,
attending the covenant of grace and peace. And so he
tells Sion, that he cliose her in the furnace of affliction
Isa. xlviii. 10. that is, in Egyptian affliction, burning, flam-
ing afflictions,' fiery trials,' as Peter calls them, 1 Pet. iv. 12.
There can then no argument be drawn from affliction, from
any kind of it, from any aggravating circumstance where-
with it may be attended, that should any way discouiage the
soul in the comforting, supporting persuasion of an interest
in the love of God and forgiveness thereby.

2. No length or continuance of afflictions ought to be
any impeachment of our spiritual consolation. Take for
the confirmation hereof, the great example of the Son of
Ciod, How long did his afflictions continue ? what end .
ur issue was put to them ( No longer did they abide than

UPON PSALM CXXX. 315

until ' he cried with aloud voice and gave up the ghost.' To
the moment of his death, from his manger to his cross, his
afflictions still increased, and he ended his days in the midst
of them. Now he was the head of the church, and the
great representative of it ; unto a conformity with whom we
are predestinated. And if God will have it so with us, even
in this particular, so as that we shall have no rest, no peace
from our trials, until we lie down in the grave, that what-
ever condition we pass through, they shall be shut out of
none, but only from immortality and glory, what have we
herein to complain of?

3. Where the remembrance and perplexing sense of
past sins is revived by present afflictions ; separate them in
your minds, and deal distinctly about them. So long as you
carry on the consideration of them jointly, you will be rolled
from one to another, and never obtain rest unto your souls.
They will mutually aggravate each other. The sharpness
of affliction will add to the bitterness of the sense of sin ;
and the sense of sin will give an edge to affliction, and cause
it to pierce deeply into the soul, as we shewed in the former
instances. Deal therefore distinctly about them, and in
their proper order. So doth the psalmist here. He had at
present both upon him, and together they brought him into
these depths, concerning which he so cries out for deliver-
ance from them. See Psal. xxxii. 3 — 5. And what course
doth he take ? He applies himself in the first place to his sin
and the guilt of it, and that distinctly and separately. And
when he hath got a discharge of sin, which he waited so
earnestly for, his faith quickly arose above his outward trials,
as appears in his blessed close of all ; * He shall redeem Is-
rael out of all his trouble ;' the whole Israel of God, and
myself amongst them. This do then; single out the sin or
sins that are revived in the sense of their guilt upon the con-
science ; use all diligence to come to an issue about them
in the blood of Christ. This God by your affliction calls
you unto. This is the disease whereof your trouble is but
the symptom. This, therefore, in the cure you seek after, is
first and principally to be attended unto ; when that is once
removed, the other, as to any prejudice unto your soul, will
depart of itself. The root being once digged up, you shall
not long feed on the bitter fruit that it hath brought forth •

316 AN EXPOSITION

or if you do, the wormwood shall be taken out of it, and it
shall be very pleasant unto you, as well as wholesome. How
this is to be done by an application unto God for forgive-
ness, hath been at large declared. But if men will deal with
confused thoughts about their sins and their troubles, their
wound will be incurable, and their sorrow endless.

4. Remember that a time of affliction is a time of
temptation. Satan, as we have shewed, will not be wanting
unto any appearing opportunity or advantage of setting
upon the soul. When Pharaoh heard that the people were
entangled in the wilderness, he pursued them. And when
Satan sees a soul entangled with its distresses and troubles,
he thinks it his time and hour to assault it. He seeks to
winnow, and comes when the corn is under the flail. Reckon
therefore that when trouble cometh, the prince of the world
cometh also, that you may be provided for him. Now is the
time to take the shield of faith, that we may be able to
quench his fiery darts. If they be neglected, they will in-
flame the soul. Watch therefore and pray, that you enter
not into temptation ; that Satan do not represent God falsely
unto you. He that durst represent Job falsely to the all-
seeing God, will with much boldness represent God falsely
unto us, who see and know so little. Be not then ignorant
of his devices ; but every way set yourselves against his in-
terposing between God and your souls, in a matter which he
hath nothing to do withal. Let not this make-bate by any
means inflame the diflference.

5. Learn to distinguish the effect of natural distempers
from spiritual distresses. Some have sad, dark, and tena-
cious thoughts fixed on their minds from their natural dis-
tempers. These will not be cured by reasonings, nor utterly
quelled by faith. Our design must be to abate their efficacy
and consequents, by considering their occasions. And if men
cannot do this in themselves, it is highly incumbent on those
who make application of relief unto them, to be careful to
discern what is from such principles, whereof they are not
to expect a speedy cure. And,

6. Take heed in times of peace and ease, that you lay
not up, by your negligence or careless walking, sad jirovi-
sion for a day of darkness, a time of afflictions. It is sin
that imbitters troubles ; the sins of peace are revived in time

UPON PSALM CXXX. 317

of distress. Fear of future affliction, of impendent troubles,
should make us careful not to bring that into them, which
will make them bitter and sorrowful.

7. Labour to grow better under all your afflictions, lest
your afflictions grow worse ; lest God mingle them with
more darkness, bitterness, and terror. As Joab said unto
David, if he ceased not his scandalous lamentation on the
death of Absalom, all the people would leave him, and he
then should find himself in a far worse condition than that
which he bemoaned, or any thing that befell him from his
youth. The same may be said unto persons under their af-
flictions. If they are not managed and improved in a due
manner, that which is worse may, nay, in all probability will,
befall them. Wherever God takes this way, and engageth
in afflicting, he doth commonly pursue his work until he
hath prevailed, and his design towards the afflicted party be
accomplished. He will not cease to thrash and break the
bread-corn until it be meet for his use. Lay down, then, the
weapons of thy warfare against him ; give up yourselves to
his will ; let go every thing about which he contends with
you ; follow after that which he calls you unto, and you will
find light arising unto you in the midst of darkness. Hath
he a cup of affliction in one hand? lift up your eyes and you
will see a cup of consolation in another. And if all stars
withdraw their light, whilst you are in the way of God, assure
yourselves that the sun is ready to rise.

8. According to the tenor of the covenant of grace, a
man may be sensible of the respect of affliction unto sin ;
yea, unto this or that sin in particular, and yet have a com-
fortable persuasion of the forgiveness of sin. Thus it was
in general in God's dealing with his people. He forgave
them, but he took vengeance on their inventions ; Psal. xcix.
8. Whatever they suffered under the vengeance that fell
upon their inventions (and that is as hard a word as is ap-
plied any where unto God's dealing with his people), yet at
the same time he assured them of the pardon of their sin.
So, you know, was the case of David. His greatest trial and
affliction, and that which befell him on the account of a par-
ticular sin, and wherein God took vengeance on his inven-
tion, was ushered in with a word of grace, that God had
done away, or pardoned his sins, and that he should not die.

318 AN EXPOSITION

This is expressed in the tenor of the covenant with the seed
of Christ; Psal. Ixxxix. 31—34.

Objections against believing from things internal. The person knows not
whether he be regenerate or no. State of regeneration asserted. Difference
of saving and common grace. This difference discernablc. Men may
know themselves to be regenerate. The objection answered.

Another head of objections and despondencies ariseth
from things internal, things that are required in the soul,
that it may have an interest in the forgiveness that is with
God. Some whereof we shall speak unto ; and these re-
spect, first, the state of the soul; and secondly, some actings
in the soul.

First, As to the state, say some, unless a man be regene-
rate, and born again, he is not, he cannot be made partaker
of mercy and pardon. Now all things here are in the dark
unto us. For first, we know not well what this regenera-
tion is, and it is variously disputed amongst men. Some
would place it only in the outward signs of our initiation
unto Christ, and some otherwise express it. Again, it is
uncertain, whether those that are regenerate do or may
know that they are so ; or whether this may be in any mea-
sure known unto others, with whom they may treat about it.
And if it may not be known, we must be uncertain in this
also. And then it may be, for their parts, they neither know
the time when, nor the manner how, any such work was
wrought in them; and yet without this, seeing it is wrought
by means, and springs from certain causes, they can have no
establishment in a not-failing persuasion of their acceptance
witli God, by the pardon of their sins in the blood of Christ.
This is the head and sum of most of the objections which
perplexed souls do manage against themselves as to their
state and condition. Hence, indeed, they draw forth reason-
ings with great variety, according as they are suggested by
their particular occasions and temptations. And many
proofs taken from their sins, miscarriages, and fears, do
they enforce their objections withal. My purpose is to lay
down some general rules and principles, which may be ap-
plied unto particular occasions and emergencies. And this

UPON PSALM CXXX. 319

shall be done in answer to the several parts of the general
objection mentioned before. I say, then,

1. It is most certain that there are two estates and con-
ditions that divide all mankind ; and every one that lives in
the world, doth completely and absolutely belong unto one
of them. These are the state of nature, and the state of
grace; of sin, and of righteousness by Christ ; every man in
the world belongs unto one of these states or conditions.
This the Scripture so abounds in, that it seems to be the first
principal thing that we are taught in it. It is as clear that
there are two different states in this world, as that there are
so in that to come. Yea, all our faith and obedience depend
©n this truth. And not only so, but the covenant of God,
the mediation of Christ, and all the promises and threats of
the law and gospel, are built on this supposition. And this
lays naked unto a spiritual eye that abounding atheism that
is in the world. Men are not only, like Nicodemus, ignorant
of these things, and wonder how they can be, but they scorn
them, despise them, scoff at them. To make mention of
being regenerate, is exposed to reproach in the world. But
whether men will or no, unto one of these conditions
they must belong.

2. As these two estates differ morally in themselves, and
physically in the causes constitutive of that difference ; so
there is a specifical difference between the things that place
men in the one condition and in the other. Whatever there is
of goodness, virtue, duty, grace, in an unregenerate person,
there is in him that is regenerate somewhat of another
kind that is not in the other at all. For the difference of
these states themselves it is plain in Scripture. The one is
a state of death, the other of life ; the one of darkness, the
other of light; the one of enmity against God, the other of
reconciliation with him. And that the one state is consti-
tuted by that of grace, which is of a peculiar kind, and which
is not in the other, I shall briefly declare.

1. The grace of regeneration proceedeth from an especial
spring and fountain, which emptieth much of its living waters
into it, no one drop whereof falls on them that are not reo-e-
nerate. This is electing love ; it is given out in the pursuit
of the decree of election ; * God hath chosen us that we
should be holy;' Eph. i. 4. Our holiness, whose only spring

320 AN EXPOSITION

is our regeneration, is an effect of our election ; that which
God works in our souls, in the pursuit of his eternal pur-
pose of love and good will towards us. So again, saith the
apostle, 2 Thess. ii. 13. * God hath from the beginning chosen
you to salvation through the sanctification of the Spirit.'
God having designed us unto salvation as the end, hath also
appointed the sanctification of the Spirit to be the means to
bring us orderly unto the attainment of that end. But the
best of common grace or gifts that may be in men unrege-
rate, are but products of the providence of God, ordering
all things in general unto his own glory, and the good of
them that shall he heirs of salvation. They are not fruits of
electing eternal love, nor designed means for the infallible
attaining of eternal salvation.

2. The graces of those that are regenerate have a mani-
fold respect or relation to the Lord Christ that the common
graces of others have not. I shall name one or two of these
respects. 1. They have an especial moral relation to the
mediatory acts of Christ in his oblation and intercession.
Especial grace is an especial part of the purchase of Christ
by his death and blood-shedding. He made a double pur-
chase of his elect; of their persons to be his ; of especial
grace to be theirs. ' He gave himself for his church, that
he might sanctify and cleanse it with the washing of water
■by the word, that he might present it unto himself a glori-
ous church, not having spot or wrinkle, or any such thing;
but that it should be holy, and without blemish;' Eph. v.26,
27. The design of Christ in giving himself for his church,
was to procure for it that especial grace whereby, through
the use of means, it might be regenerate, sanctified, and puri-
fied. So Titus ii. 14. ' He gave himself that he might re-
deem us from all iniquity, and purify unto himself a peculiar
people, zealous of good works.' Real purification in grace and
holiness hath this especial relation unto the death of Christ,
that he designed therein to procure it for them for whom he
died. And in the pursuit of his purchase or acquisition of it,
his purpose was really to bestow it upon them, or effectually
to work it in them. Moreover, it hath an especial relation unto
his intercession ; and that in a distinguishing manner from
any other gifts or common graces that other men may re-
ceive. Giving us the rule and pattern of his intercession.

UPON PSALM CXXX. 321

John xvii. he tells u«i that he so prays not for the world,
but for his elect; those which the Father had given him,
because they were his, ver. 9. And what is it that he prays
for them, in distinction from all other men whatever?
Amongst others this is one principal thing that he insists
on, ver. 17. ' Sanctify them through thy truth.' Their sancti-
fication and holiness is granted upon that prayer and inter-
cession of Christ, which is peculiar unto them, with an ex-
clusion of all others; * I pray for them, I pray not for the
world.' Now the common grace of unregenerate persons,
whereby they are distinguished from other men, whatever it
be, it hath not this especial relation to the oblation and in-
tercession of Christ. Common grace is not the procurement
of especial intercession.

2. They have a real relation unto Christ as he is the
living quickening head of the church ; for he is so, even the
living spiritual fountain of the spiritual life of it, and of
all vital acts whatever. ' Christ is our life, and our life is
hid with him in God;' Col. iii. 2, 3. That eternal life which
consists in the knowledge of the Father and the Son, John
xvii. 3. is in him as the cause, head, spring, and fountain of
it. In him it is in its fulness, and from thence it is derived
unto all that believe, who receive from his fulness ' grace for
grace ;' John i. 16. All true saving sanctifying grace, all
spiritual life, and every thing that belongs thereunto, is de-
rived directly from Christ as the living head of his church,
and fountain of all spiritual life unto them. This the apo-
stle expresseth, Eph. iv. 15, 16. * Speaking the truth in love,
grow up into him in all things, which is the head, even Christ;
from whom the whole body fitly joined together, and com-
pacted by that which every joint supplieth, according to the
effectual working in the measure of every part, maketh in-
crease of the body unto the edifying of itself in love.' To
the same purpose he again expresseth the same matter. Col.
ii. 19. All grace in the whole body comes from the head
Christ Jesus ; and there is no growth or furtherance of it,
but by his effectual working in every part to bring it unto
the measure designed unto it. Nothing then, no not the least
of this grace, can be obtained but by virtue of our union un-
to Christ as our head, because it consists in a vital effectual

VOL. XIV. Y

322 AN EXPOSITION

influence from him and his fulness. And this kind of relation
unto Christ, all grace that is ov may be in unregenerate men,
is incapable of.

3. The grace of regeneration, and the fruits of it, are
administered in and by the covenant. This is the promise of
the covenant, that God will write his law in our hearts, and
put his fear in our inward parts, that we shall not depart from
him ; Jer. xxxii. This is that grace whereof we speak,whatever
it be, or of what kind soever. It is bestowed on none but
those who are taken into covenant with God ; for unto them
alone it is promised, and by virtue thereof is it wrought in and
upon their souls. Now all unregenerate men are strangers
from the covenant, and are not made partakers of that grace
which is peculiarly and only promised thereby, and exhibited
therein.

4. The least spark of saving regenerating grace is wrought
in the soul by the Holy Ghost, as given unto men to dwell
in them, and to abide with them. He is the water given
by Jesus Christ unto believers, which is in them * a well
of water springing up to everlasting life ;' John iv. 14. First
they receive the water, the spring itself, that is, the Holy
Spirit ; and from thence living waters do arise up in them ',
they are wrought, effected, produced by the Spirit, which is
given unto them. Now altliough the common gifts and
graces of men unregenerate are effects of the power of the
Holy Ghost wrought in them, and bestowed on them, as
are all other works of God's providence ; yet it doth not
work in them, as received by them, to dwell in them, and
abide witlithem,as a never-failing spring of spiritual life. For
our Saviour says expressly, that the world, or unbelievers, do
not know the Spirit, nor can receive him, or have him abiding
in them. All which, in a contradistinction unto all unre-
generate persons, are affirmed of all them that do believe.

5. The least of saving grace, such as is peculiar unto them
that are regenerate, is spirit, John iii. 6. 'That which is
born of the Spirit, is spirit.' Whatever it is that is so born, it is
spirit, it hath a spiritual being, and it is not educible by any
means out of the principles of nature. So it is said to be a
' new creature,' 2 Cor. v. 1 7. Be it never so little or so great,
however it may differ in degrees in one and in another, yet the

UPON PSALM cxxx. 323

nature of it is the same in all; it is a 'new creature.' As
the least worm of the earth in the order of the old creation,
is no less a creature than the sun, yea, or the most glorious
angel in heaven; so, in the order of the new creation, the
least spark or dram of true grace that is from the sanctify-
ing Spirit, is a new creature, no less than the highest faith or
love that ever were in the chiefest of the apostles. Now
that which is spirit, and that which is not spirit ; that which
hath a new spiritual being, and that which hath none, what-
ever appearance of agreement there may be among them, do
yet differ specifically from one another. And thus it is with
the saving grace that is in a regenerate, and those common
graces that are in others which are not so. So that as these
are divers states, so they are eminently different and distinct
the one from the other; and this answers the second thing-
laid down in the objections, taken from the uncertainty of
these states, and of regeneration itself, and the real differ-
ence of it from the contrary state, which is exclusive of an
interest in forgiveness.

Thirdly, This is laid down in the inquiry, v/hether this
state may be known unto him who is really partaker of it,
or translated into it, or unto others that may be concerned
therein ; to which I say, the difference that is between these
two states, and the constitutive causes of them, as it is real,
so it is discernable ; it may be known by themselves who
are in those states, and others. It may be known who are
born of God, and who are yet children of the devil ; who are
quickened by Christ, and who are yet ' dead in trespasses and
sin.' But here also observe,

1. That, 1 do not say, this is always known to the per-
sons themselves concerned in this distribution. Many cry
Peace, peace, when sudden destruction is at hand. These
either think themselves regenerate when they are not, or else
wilfully despise the consideration of what is required in them,
that they may have peace, and so delude their own souls
unto their ruin. And many that are truly born of God, yet
know it not. They may for a season walk in darkness and
have no light. Nor,

2. That this is always known to others. It is not known
unto unregenerate men in respect of them that are so. For
they know not really and substantially what it is to be so.

Y 2

324 AN EXPOSITION

Natural men perceive not the things of God ; that is, spiri-
tually, in their own light and nature. Cor. ii. And as they can-
not aright discern the things which put men into that condi-
tion (for they are foolishness unto them), so they cannot judge
aright of their persons in whom they are. And if they do at
any time judge aright notionally concerning any things or
persons, yet they do not judge so upon right grounds, nor
with any evidence in or unto themselvesof what they do judge.
Wherefore generally they judge amiss of such persons ; and
because they make profession of somewhat which they find
not in themselves, they judge them hypocrites, and false pre-
tenders unto what is not. For those things which evince their
union with Christ, and which evidence their being born of
God, they savour them not, nor can receive them. Nor is this
always known unto, or discerned by, them that are regenerate.
They may sometime with Peter think Simon Magus to be
a true believer ; or with Eli an Hannah to be a daughter of
Belial. Many hypocrites are set forth with gifts, common
graces, light, and profession, that they pass amongst all be-
lievers for such as are born of God. And many poor saints
may be so disguised under darkness, temptation, sin, as to
be looked on as strangers from that family whereunto indeed
they do belong. The judgment of man may fail, but the
judgment of God is according unto righteousness; where-
fore,

3. This is that we say; it may be known in the sedulous use
of means appointed for that end, to a man's self and others,
which of the conditions mentioned he doth belong unto ;
that is", whether he be regenerate or no, so far as his or their
concernment lies therein. This I say may be known, and that
infallibly and assuredly, with reference unto any duty where-
in from hence we are concerned. The discharge of some duties
in our selves and towards others, depends on this knowledge,
and therefore we may attain it, so far as it is necessary for the
discharge of such duties unto the glory of God. Now be-
cause it is not directly in our way, yet having been men-
tioned I shall briefly in our passage touch upon the latter, or
what duties do depend upon our judging of others to be re-
generate, and the way or principles whereby such a judgment
may be made.

1. There are many duties incumbent on us to be performed

UPON PSALM cxxx. 325

with and towards professors ; which, without admitting a
judgment to be made of their state and condition, cannot be
performed in faith. And in reference unto these duties alore
it is that we are called to judge the state of others. For we
are not giving countenance unto a rash uncharitable censur-
ing of men's spiritual conditions, nor unto any judging of any
men, any other than what our own duty towards them, doth
indispensably require. Thus if we are to 'lay down our lives
for the brethren,' it is very meet we should so far know
them, so to be, as that we may hazard our lives in faith when
we are called thereunto. We are also to join with them in
those ordinances wherein we make a solemn profession that
we are members of the same body with them, that we have the
same head, the same Spirit, faith, and love. We must love
them because they are begotten of God, children of our hea-
venly Father; and therefore must on some good ground be-
lieve them so to be. In a word, the due performance of all
principal mutual gospel duties, to the glory of God and our
own edification, depends on this supposition, that we may
have such a satisfying persuasion concerning the' spiritual
condition of others, as that from thence we may take our
aim, in what we do.

2. For the grounds hereof, I shall mention one only ;
which all others do lean upon. This is pressed, 1 Cor. xii.
12, 13. 'As the body is one, and hath many members, and
all the members of that one body being many, are one body :
so is Christ. For by one Spirit we are all baptized into one
body, whether we be Jews or Gentiles, whether we be bond
or free ; and have been all made to drink into one-Spirit.'
They are all united unto, and hold of, one head. For as are
the members of the body natural under one head, so is
Christ mystical, that is, all believers under Christ their
head. And this union they have by the inhabitation of
the same quickening Spirit, which is in Christ their head,
and by him they are brought all into the same spiritual
state and frame ; they are made to drink into one and the
same Spirit ; for this same Spirit produceth the same
effects in them all, the same in kind, though differing
in degrees, as the apostle fully declares, Eph. iv. 3 — 6.
And this Spirit is in them, and not in the world, John xvi.
And as this gives them a naturalness in their duties one to-

326 AN EXPOSITION

wards another ; or in mutual caring for, rejoicing, or sorrow-
ing with one another, as members one of another; 1 Cor. xii.
25, 26. so it reveals and discovers them to each other, so
far as is necessary for the performance of the duties men-
tioned, in such a manner as becomes members of the same
body. There is on this account a spiritually natural answer-
ing of one to another, as face answereth face in the water.
They can see and discern that in others whereof they have ex-
perience in themselves ; they can taste and relish that in others,
which they feed upon in themselves, and wherein the lives
of theirsouls doconsist; the same Spirit of life being in them,
they have the same spiritual taste and savour. And unless
their palates are distempered by temptations or false opinions,
or prejudices, they can in their communion, taste of that
spirit in each other, which they are all made to drink into.
This gives them the same likeness and image in the inward
man, the same heavenly light in their minds, the same affec-
tions ; and being thus prepared and enabled to judge and
discern of the state of each other, in reference unto their
mutual duties, they have moreover the true rule of the word
to judge of all spirits and spiritual effects by. And this is
the ground ofall that love without dissimulation and real com-
munion that is among the saints of God in this world. But
here two cautions must be allowed.

1. That we would not judge the state and condition
of any men in the world, no farther than we are called there-
unto in a way of duty ; and we are so called only with refer-
ence unto the duties that we are to perform towards them.
What have we to do to judge them that are without; that is,
any one that we have not a call to consider in reference
unto our own duty? Herein that great rule takes place,
'judge not that ye be not judged.' Let us leave all men,
the worst of men, unless where evident duty requires other
actings, to the judgment-seat of God. They are the servants
of another, and they stand or fall unto their own master.
There have been great miscarriages amongst us in this mat-
ter; some have been ready to condemn all that go not along
with them in every principle, yea, opinion or practice. And
every day slight occasions and provocations, are made the
grounds and reasons of severe censures. But nothing is more
contrary to the conduct of the meek and holy spirit of Christ.

UPON PSALM cxxx. 327

This is our rule ; Are we called to act towards any as saints, as
living members of the body of Christ, and that in such duties
as we cannot perform in faith, unless we are persuaded that
so they are ? then are we, on the grounds and by the ways
before-mentioned, to satisfy ourselves in one another.

2. Do we endeavour mutually to discern the condi-
tion of one another, in reference unto such ends? let us be
sure to look unto, and pursue those ends, when we have at-
tained our satisfaction. What these ends are hath been
shewed. It is that we may love them without dissimulation,
as members of the same mystical body with us ; that we
may naturally take care of them, and for them ; that we
may delight sincerely in them, that we may minister unto
their wants, temporal and spiritual ; that we may watch
over them with pity and compassion. These and the like
are the only ends for which we are at any time called to the
consideration of the spiritual condition of one another ; if
these be neglected the other is useless. And here lies a
great aggravation of that neglect, in that such a way is
made for the avoidance of it. Here lies the life or death of
all church society. All church society and relation is built
on this supposition, that the members of it are all regene-
rate ; some lay this foundation in baptism only, professing
that all that are baptized are regenerate. Others require a
farther satisfaction in the real work itself. But all build on
the same foundation ; that all church members are to be rege-
nerate. And to what end is this? Namely, that they may all
mutually perform those duties one towards another, which
are incumbent mutually on regenerate persons. If these
are omitted, there is an end of all profitable use of church
society. Churches without this are but mere husks and shells
of churches, carcases without souls. For as there is no
real union unto Christ without faith, so there is no real union
among the members of any church without love, and that
acting itself in all the duties mentioned. Let not this ordi-
nance be in vain.

But we must return from this digression, to that which
lies before us, which is concerning what a man may discern
concerning his own being regenerate or born again. I say,
then.

Secondly, Men may come to an assured satisfactory

328 AN EXPOSITION

persuasion that themselves are regenerate, and that such, as
is so far infallible, as that it will not deceive them, when it
is brought to the trial. For there are many duties whose
performance in faith unto the glory of God, and the edifica-
tion of our own souls, doth depend on this persuasion and
conviction. As,

1. A due sense of our relation unto God, and an answer-
able comportment of our spirits and hearts towards him.
He that is born again, is born of God. He is begotten of
God by the immortal seed of the word. Without a persua-
sion hereof, how can a man on grounds of faith carry him-
self towards God as his Father? And how greatapart of our
obedience towards him, and communion with him depends
hereon, we all know. If men fluctuate all their days in this
matter, if they come to no settlement in it, no comfortable
persuasion of it, they scarce ever act any genuine child-like
acts of love or delight towards God, which exceedingly im-
peacheth their whole obedience.

2. Thankfulness for grace received is one of the princi-
pal duties that is incumbent on believers in this world.
Now how can a man in faith bless God, for that which he is
utterly uncertain whether he have received it from him or
no. I know some men run on in a road in this matter.
They will bless God in a formal way, for their regeneration,
sanctification, justification, and the like. But if you ask
them whether themselves are regenerate or no, they will be
ready to scoff nt it, or at least to profess that they know no
such thing. What is this but to mock God, and in a pre-
sumptuous manner to take his name in vain. But if we will
praise God, as we ought for his grace, as we are guided and
directed in the Scripture, as the nature of the matter re-
quires, with such a frame of heart as may influence our whole
obedience, surely it cannot but be our duty to know the
grace that we have received.

3. Again, the main of our spiritual watch and diligence,
consisteth in the cherishing, improving, and increasing of
the grace that we have received; the strengthening of the
new creature that is wrought in us. Herein consists princi-
pally the life of faith, and the exercise of that spiritual wis-
dom which faith furnisheth the soul withal. Now how can
any man apply himself hereunto, whilst he is altogether un-

UPON PSALM cxxx. 329

certaia whether he hath received any principle of living, sav-
ing grace, or no ? Whereas therefore God requires our utmost
diligence, watchfulness, and care in this matter, it is cer-
tain that he requires also of us, and grants unto us, that
which is the foundation of all these duties, which lies in an
acquaintance with that state and condition whereunto we do
belong. In brief, there is nothing we have to do in refer-
ence unto eternity, but one way or other it hath a respect
unto our light and convictions, as to our state and condition
in this world. And those who are negligent in the trial and
examination thereof, do leave all things between God and
their souls at absolute uncertainties, and dubious hazards ;
which is not to lead the life of faith.

We shall now upon these premises return unto that part
of the objection which is under consideration. Say some.
We know not whether we are regenerate or no, and are
therefore altogether uncertain whether we have an interest
in that forgiveness that is with God ; nor dare we on that
account admit of the consolation that is tendered on the truth
insisted on.

Supposing what hath been spoken in general, I shall lay
down the grounds of resolving this perplexing doubt in the
ensuing rules.

RULE I.

See that the persuasion and assurance hereof which you
look after and desire, be regular, and not such as is suited
merely unto your own imaginations. Our second and third
general rules about the nature of all spiritual assurance, and
what is consistent therewithal, are here to be taken into
consideration. If you look to have such an evidence, lio-ht
into, and absolute conviction of, this matter, as shall admit
of no doubts, fears, questionings, just occasions and causes
of new trials, teachings, and self-examinations, you will be
greatly deceived. Regeneration induceth a new principle
into the soul, but it doth not utterly expel the old ; some
would have security, not assurance. The principle of sin
and unbelief will still abide in us, and still work in us. Their
abiding and their acting must needs put the soul upon a
severe inquiry, whether they are not prevalent in it beyond

330 AN EXPOSITION

what the condition of regeneration will admit. The constant
conflicts we must have with sin, will not suffer us to have
always so clear an evidence of our condition as we would
desire. Such a persuasion as is prevalent against strong ob-
jections to the contrary, keeping up the heart to a due per-
formance of those duties in faith which belong unto the
state of regeneration, is the substance of what in this kind
you are to look after.

RULE II.

If you are doubtful concerning your state and condition,
do not expect an extraordinary determination of it by an
immediate testimony of the Spirit of God. I do grant that
God doth sometimes by this means bring in peace and satis-
faction unto the soul ; he gives his own Spirit immediately
' to bear witness with ours, that we are the children of God,'
both upon the account of regeneration and adoption. He
doth so, but as far as we can observe in a way of sovereignty,
when and to whom he pleaseth. Besides, that men may
content and satisfy themselves with his ordinary teachings,
consolations, and communications of his grace, he hath left
the nature of that peculiar testimony of the Spirit very dark
and difficult to be found out, few agreeing wherein it doth
consist, or what is the nature of it. No one man's experience
is a rule unto others; and an undue apprehension of it, is a
matter of great danger. Yet it is certain that humble souls
in extraordinary cases may have recourse unto it with benefit
and relief thereby. This then you may desire, you may pray
for, but not with such a frame of spirit as to refuse that other
satisfaction, which in the ways of truth and peace you may
find. This is the putting of the hand into the side of Christ,
but ' blessed are they who believe, and yet have not seen.'

RULE IIL

If you have at any time formerly received any especial or
immediate pledge or testimony of God given unto your souls
as unto their sincerity, and consequently their regeneration,
labour to recover it, and to revive a sense of it upon your
spirits now in your darkness and trouble. I am persuaded

UPON PSALM CXXX. 331

there are but few believers, but that God doth at one time or
other, in one duty or other, entering into, or coming out of,
one temptation or another, give some singular testimony,
unto their own souls and consciences concerning their sin-
cerity, and his acceptance of them. Sometimes he doth this
in a duty wherein he hath enabled the soul to make so near
an approach unto him, as that it hath been warmed, enli-
vened, sweetened, satisfied with the presence, the gracious
presence of God, and which God hath made unto him as a
token of his uprightness. Sometimes, when a man is enter-
ing into any great temptation, trial, difficult or dangerous
duty, that death itself is feared in it, God comes in by one
means or other, by a secret intimation of his love, which he
gives him to take along with him for his furniture and pro-
vision in his way, and thereby testifies to him his sincerity.
And this serves like the food of Elijah for forty days in a
wilderness condition. Sometimes he is pleased to shine im-
mediately into the soul, in the midst of its darkness ^nd sor-
row wherewith it is surprised, as not looking for any such
expression of kindness, and is thereby relieved against its
own pressing self-condemnation. And sometimes the Lord
is pleased to give these tokens of love unto the soul as its
refreshment, when it is coming off from the storm of tempta-
tions wherewith it has been tossed. And many other times
and seasons there are wherein God is pleased to give unto
believers some especial testimony in their consciences unto
their own integrity. But now these are all wrought by a
transient operation of the Spirit exciting and enabling the
heart unto a spiritual sensible apprehension and receiving
of God's expressing kindness towards it. These things
abide not in their sense, and in their power which they have
upon our affections, but immediately pass away. They are
therefore to be treasured up in the mind and judgment, to
be improved and made use of by faith, as occasion shall re-
quire ; but we are apt to lose them. Most know no other
use of them, but whilst they feel them ; yea, through igno-
rance in our duty to improve them, they prove like a sudden
light brought into a dark place, and again removed, which
seems to increase and really aggravates our sense of the
darkness. The true use of them is to lay them up, and

332 AN EXPOSITION

ponder them in our hearts, that they may be supportments
and testimonies unto us in a time of need. Have you then,
who are now in the dark as to your state or condition,
whether you are regenerate or no, ever received any such
refreshing and cheering testimony from God given unto your
integrity, and your acceptance with him thereupon; call it
over again, and make use of it against those discourage-
,ments which arise from your present darkness in this mat-
ter, and which keeps you oft' from sharing in the consola-
tion tendered unto you in this word of grace.

RULE IV.

A due spiritual consideration of the causes and effects of
regeneration, is the ordinary way and means whereby the
souls of believers come to be satisfied concerning that work
of God, in them and upon them. The principle or causes of
this work, are the Spirit and the word. He that is born again,
' is born of the Spirit,' John iii. 6. and of the word; ' Of his
own will begat he us by the word of his truth ;' James i. 18.
'We are born again by the word of God that abideth for ever;'
1 Pet. i. 23. VVherever then a man is regenerate, there hath
been an effectual work of the Spirit and of the word upon the
soul. This is to be inquired into, and after. Ordinarily it
will discover itself. Such impressions will be made in it
upon the soul, such a change will be wrought and produced
in it, as will not escape a spiritual diligent search and in-
quiry. And this is much of the duty of such as are in the
dark, and uncertain concerning the accomplishment of this
work in themselves. Let them call to mind what have been
the actings of the Spirit by the word upon their souls. What
light thereby hath been communicated unto their minds ;
what discoveries of the Lord Christ and way of salvation have
been made to them ; what sense and detestation of sin have
been wrought in them ; what satisfaction hath been given
unto the soul, to choose, accept, and acquiesce in the
righteousness of Christ; what resignation of the heart unto
God according to the tenor of the covenant of grace, it hath
been wrought unto. Call to mind what transactions there
have been between God and your souls about these things ;

UPON PSALM CXXX. 333

how far they have been carried on ; whether you have broken
off the treaty with God, and refused his terms; or if not,
where the stay is between you ; and what is the reason since
God hath graciously begun to deal thus with you, that you
are not yet come to a thorough close with him in the work
and design of his grace; the defect must of necessity lie on
your parts. God doth nothing in vain. Had he not been
willing to receive you, he would not have dealt with you so
far as he hath done. There is nothing then remains to firm
your condition but a resolved act of your own wills in an-
swering the mind and will of God. And by this search may
the soul come to satisfaction in this matter; or at least find
out and discover where the stick is whence their uncertainty
doth arise, and what is wanting to complete their desire.

Again, this work may be discovered by its effects. There
is something that is produced by it in the soul, which may
also be considered either with respect unto its being and ex-
istence, or unto its actings and operations ; in the first re-
gai'd it is spirit, John iii. 6. 'That which is born of the Spi-
rit,' which is produced by the effectual operation of the Spi-
rit of God, it 'is spirit;' ' a new creature,' 2Cor. xv. 17. He
that is in Christ Jesus, who is born again, is a new creature,
a new life, a spiritual life. Gal. ii. 20. Eph. ii. 1. In brief, it
is an habitual furnishment of all the faculties of the soul
with new spiritual vital principles, enabling a person in all
instances of obedience to lead a spiritual life unto God. This
principle is by this work produced in the soul ; and in re-
spect of its actings, it consists in all the gracious operations
of the mind, will, heart, or affections, in the duties of obedi-
ence which God hath required of us. This is that which
gives life unto our duties (without which the best of our
works are but dead works) and renders them acceptable unto
the living God. It is not my business at large to pursue
and declare these things ; I only mention them, that persons
who are kept back from a participation of the consolation
tendered from the forgiveness that is with God, because
they cannot comfortably conclude that they are born again,
as knowing that it is unto such persons alone unto whom
these consolations do truly and really belong, may know
how to make a right judgment of themselves. Let such
persons then not fluctuate up and down in generals and un-

334 AN EXPOSITIOX

•certainties, with heartless complaints, which is the ruin of
the peace of their souls; but let them really put things to
the trial, by the examination of the causes and effects of the
work they inquire after. It is by the use of such means
whereby God will be pleased to give them all the assurance
and establishment concerning their state and condition
which is needful for them, and which may give them en-
couragement in their course of obedience. But supposing
all that hath been spoken; what if a man by the utmost search
and inquiry that he is able to make, cannot attain any satis-
factory persuasion that indeed this great work of God's grace
hath passed upon his soul; is this a sufficient ground to
keep him off from accepting of supportment and consola-
tion from this truth, that there is forgiveness with God, which
is the design of the objection laid down before ? I say there-
fore farther, that

1. Regeneration doth not in order of time precede the
soul's interest in the forgiveness that is with God, or its be-
ing made partaker of the pardon of sin; I say no more but
that it doth not precede it in order of time, not determining
which hath precedency in order of nature. That, I confess,
which the method of the gospel leads unto, is that absolu-
tion, acquitment, or the pardon, is the foundation of the
communication of all saving grace unto the soul, and so pre-
cedeth all grace in the sinner whatever. But because this
absolution or pardon of sin is to be received by faith, where-
by the soul is really made partaker of it, and all the bene-
fits belonging thereunto ; and that faith is the radical grace
which we receive in our regeneration ; for it is by faith that
our hearts are purified, as an instrument in the hand of the
great purifier, the Spirit of God ; I place these two together,
and shall not dispute as to their priority in nature; but in
time the one doth not precede the other.

2. It is hence evident, that an assurance of being rege-
nerate, is no way previously necessary unto the believing of
an interest in forgiveness ; so that although a man have not
the former, it is, or may be, his duty to endeavour the latter.
When convinced persons cried out, ' What shall we do to be
saved V the answer was, ' Believe and you shall be so.' Be-
lieve in Christ, and in the remission of sin by his blood, is
the first thing that convinced sinners are called unto. They

UPON PSALM cxxx. 335

are not directed first to secure their souls they are born again,
and then afterward to believe. But they are first to believe
that the remission of sin is tendered unto them in the blood
of Christ, and that 'by him they may be justified from all
things from which they could not be justified by the law.'
Nor upon this proposition is it the duty of men to question
whether they have faith or no, but actually to believe. And
faith in its operation will evidence itself. See Acts xiii. 38,
39. Suppose then that you do not know that you are rege-
nerate, that you are born of God ; that you have no prevail-
ing, refreshing, constant evidence or persuasion thereof;
should this hinder you ? should this discourage you from
believing forgiveness, from closing with the promises, and
thereby obtaining in yourselves an interest in that forgive-
ness that is with God ? Not at all; nay, this ought exceed-
ingly to excite and stir you up unto your duty herein. For,

1. Suppose that it is otherwise ; that indeed you are
yet in the state of sin, and are only brought under the power
of light and conviction ; this is the way for a translation into
an estate of spiritual life and grace. If you will forbear the
acting of faith upon, and for, forgiveness, until you are re-
generate, you may, and probably you will, come short both
of forgiveness and regeneration also. Here lay your foun-
dation, and then your building will go on. This will open
the door unto you, and give you an entrance into the kino--
dom of God. Christ is the door ; do not think to climb up
over the wall ; enter by him, or you will be kept out.

2. Suppose that you are born again, but yet know it
not, as is the condition of many. This is a way whereby
you may receive an evidence thereof. It is good the embrac-
ing of all signs, tokens, and pledges of our spiritual condi-
tion; and it is so to improve them. But the best course is
to follow the genuine natural actings of faith, which will
lead us into the most settled apprehensions concernino- our
relation unto God, and acceptance with him. Believe first
the forgiveness of sin as the effect of mere grace and mercy
in Christ. Let the faith hereof be nourished and strength-
ened in your souls. This will insensibly influence your
hearts into a comforting gospel persuasion of your state and
condition towards God, which will be accompanied with as-
sured rest and peace.

336 AN EXPOSITION

To wind up this discourse ; remember, that that which
hath been spoken with reference unto the state of regenera-
tion in general, may be applied unto every particular objec-
tion or cause of fear and discouragement that may be reduced
to that head. Such are all objections that arise from par-
ticular sins, from aggravations of sin by their greatness or
circumstances, or relapses into them. The way that the
consideration of these things prevail upon the mind unto
fears, is by begetting an apprehension in men that they are
not regenerate ; for if they were, they suppose they could
not be so overtaken or entangled. The rules thereof laid
down are suited to the straits of the souls of sinners in all
such particular cases.

Lastly, There was somewhat in particular added in the
close of the objection, which although it be not directly in
our way, nor of any great importance in itself, yet having
been mentioned, it is not unmeet to remove it out of the
way, that it may not leave entanglement upon the minds of
any. Now this is, that some know not, nor can give an ac-
count of the time of their conversion unto God, and there-
fore cannot be satisfied that the saving work of his grace
hath passed upon them. This is usually and ordinarily
spoken unto. And I shall thei'efore briefly give an account
concerning it.

1. It hath been shewed that in this matter, there are
many things whereon we may regularly found a judgment
concerning ourselves ; and it is great folly to wave them all,
and put the issue of the matter upon one circumstance. If
a man have a trial at law, wherein he hath many evidences
speaking for him, only one circumstance is dubious and in
question ; he will not cast the weight of his cause on that
disputed circumstance, but will plead those evidences that
are more clear, and testify more fully in his behalf. I will
not deny but that this matter of the time of conversion is
ofttimes an important circumstance ; in the affirmative,
when it is known it is of great use tending to stability and
consolation; but yet it is still but a circumstance, such as
that the being of the thing itself doth not depend upon.
He that is alive may know that he was born, though he know
neither the place where, nor the time when he was so. And
so may he that is spiritually alive, and hath ground of evi-

UPON PSALM cxxx. 337

dence that he is so, that he was born again, though he knew
neither when, nor where, nor how. And this case is usual
in persons of quiet natural tempers, who have had the ad-
vantage of education under means of light and grace. God
ofttimes in such persons begins and carries on the work of
his grace insensibly, so that they come to good growth and
maturity before they know that they are alive. Such per-
sons come at length to be satisfied in saying with the blind
man in the gospel, ' How our eyes were opened we know not,
only one thing we know, whereas we were blind by nature,
now we see.'

2. Even in this matter also, we must, it may be, be con-
tent to live by faitli, and to believe as well what God hath
done in us, if it be the matter and subject of his promises,
as what he hath done for us ; the ground whereof also is the
promise, and nothing else.

Objeclionsfrom the present state and condition of the soul: weakness and
imperfection of drity. Opposition from indweUiny sin.

Thirdly, There is another head of objections against the
soul's receiving consolation from an interest in forgiveness,
arising from the consideration of its present state and con-
dition, as to actual holiness, duties, and sins. Souls com-
plain when in darkness, and under temptations, that they
cannot find that holiness, nor those fruits of it in themselves,
which they suppose an interest in pardoning mercy will pro-
duce. Their hearts they find are weak, and all their duties
worthless. If they were weighed in the balance they would
be all found too light. In the best of them there is such a
mixture of self, hypocrisy, unbelief, vain glory, that they are
even ashamed and confounded with the remembrance of
them. These things fill them with discouragements, so that
they refuse to be comforted, or to entertain any refreshing
persuasion from the truth insisted on ; but rather conclude
that they are utter strangers from that forgiveness that is
with God, and so continue helpless in their depths.

According unto the method proposed, and hitherto pur-
sued, I shall only lay down some such general rules, as may
support a soul under the despondencies that are apt in such

VOL. XIV. z

338 AN EXPOSITION

a condition to befall it, that none of these things may weaken
it in its endeavour to lay hold of forgiveness. And,

First, This is the proper place to put in execution our
seventh rule, to take heed of heartless complaints, when vi-
gorous actings of grace are expected at our hands. If it be
thus indeed, why lay you on your faces, why do you not
rise, and put out yourselves to the utmost, giving all dili-
gence to add one grace to another, until you find yourselves
in a better frame? Supposing then the putting of that rule
into practice, I add,

1 . That known holiness i s apt to degenerate into self-righte-
ousness. What God gives us onthe account of sanctification,
we are ready enough to reckon on the score of justification.
It is a hard thing to feel grace, and to believe as if there
were none. We have so much of the Pharisee in us by na-
ture, that it is sometimes well that our good is hid from us.
We are ready to take our corn and wine and bestow them
on other lovers. Were there not in our hearts a spiritually
sensible principle of corruption; and in our duties adiscern-
able mixture of self, it would be impossible we should walk
so humbly, as is required of them who hold communion with
God in a covenant of grace and pardoning mercy. It is a
good life, which is attended with a faith of righteousness,
and a sense of corruption. Whilst I know Christ's righte-
ousness, 1 shall the less care to know my own holiness. To
be holy is necessary, to know it sometimes a temptation.

2. Even duties of God's appointment, when turned into
self-righteousness, are God's great abhorrency, Isa. xlvi. 2, 3.
What hath a good original may be vitiated by a bad end.

3. Oftentimes holiness in the heart, is more known by the
opposition that is made there to it, than by its own preva-
lent working. The Spirit's operation is known by the
flesh's opposition. We find a man's strength by the burdens
he carries, and not the pace that he goes. ' O wretciied
man that I am ! who shall deliver rae from the body of this
death V is a better evidence of grace and holiness, than
* God, I thank thee, I am not as other men.' A heart pressed,
grieved, burdened, not by the guilt of sin only, which re-
flects with trouble on an awakened conscience, but by the
close adhering power of indwelling sin, tempting, seducing,
soliciting, hindering, captivating, conceiving, restlessly dis-

UPON PSALM cxxx. 339

quieting, may from thence have as clear an evidence of holi-
ness, as from a delightful fruit-bearing. What is it that is
troubled and grieved in thee ? What is it that seems to be
almost killed and destroyed ; that cries out, complains,
longs for deliverance? is it not the new creature? is it not
the principle of spiritual life, vi^hereof thou art partaker? I
speak not of troubles and disquietments for sin committed,
nor of fears and perturbations of mind, lest sin should break
forth to loss, shame, ruin, dishonou r;uor of the contending
of a convinced conscience lest damnation should ensue ;
but of the striving of the Spirit against sin, out of a hatred
and a loathing of it, upon all the mixed considerations of love,
grace, mercy, fear, the beauty of holiness, excellency of
communion with God, that are proposed in the gospel.
If thou seemest to thyself to be only passive in these things,
to do nothing, but to endure the assaults of sin ; yet if thou
art sensible, and standest under the stroke of it, as under the
stroke of an enemy, there is the root of the matter. And
as it is thus, as to the substance and being of holiness, so
it is also as to the deorees of it. Degrees of holiness are to
be measured more by opposition than self operation. He
may have more grace than another, who brings not forth so
much fruit as the other ; because he hath more opposition,
more temptation, Isa. xli. 17. And sense of the want of all,
is a great sign of somewhat in the soul.

2. As to what was alleged to the nothingness, the selfish-
ness of duty ; I say,

1. It is certain whilst we are in the flesh, our duties will
taste of the vessel whence they proceed. Weakness, defile-
ments, treachery, hypocrisy, will attend them. To this pur-
pose, whatever some pretend to the contrary, is the com-
plaint of the church, Isa. Ixiv. 6. The chaff oftentimes is
so mixed with the wheat that corn can scarce be discerned.
And this know, that the more spiritual any man is, the more
he sees of his unspiritualnes^ in his spiritual duties. An out-
side performance will satisfy an outside Christian. Job ab-
horred himself most when he knew himself best. The clearer
discoveries we have had of God, the viler will every thing
of self appear. Nay, farther, duties and performances are
oftentimes very ill measured by us ; and those seem to be
■first, which indeed are last, aiid those to be last, which in-

"■ z2

340

AN EXPOSITION

deed are first. 1 do not doubt but a man when he hath had
distractions to wrestle withal, no outward advantage to far-
ther him, no extraordinary provocation of hope, fear, or sor-
row, on a natural account in his duty, may rise from his
knees with thoughts that he hath done nothing in his duty
but provoked God ; when there hath been more workings
of grace in contending with the deadness cast on the soul
by the condition that it is in, than when by a concurrence
of moved natural affections, and outward provocations, a
frame hath been raised, that hath to the party himself seemed
to reach to heaven; so that it may be this perplexity about
duties, is nothing but what is common to the people of God,
and which ought to be no obstruction to peace and settlement.
2. As to the pretence of hypocrisy you know what is
usually answered ; it is one thing to do a thing in hypocrisy,
another not to do it without a mixture of hypocrisy. Hy-
pocrisy, in its long extent, is every thing that for matter or
manner. comes short of sincerity. Now our sincerity is no
more perfect than our other graces ; so that in its measure
it abides with us, and adheres to all we do. In like man-
ner, it is one thing to do a thing for vain glory, and to be
seen of men, another not to be able wholly to keep off
the subtle insinuations of self and vain glory. He that doth
a thing in hypocrisy, and for vain glory, is satisfied with
some corrupt end obtained, though he be sensible that he
sought such an end. He that doth a thing with a mixture
of hypocrisy, that is, with some breaches upon the degrees
of his sincerity, with some insensible advancements in per-
formance on outward considerations, is not satisfied with a
self-end obtained, and is dissatisfied with the defect of his
sincerity. In a word, wouldst thou yet be sincere, and dost
endeavour so to be in private duties, and in public perform-
ances ; in praying, hearing, giving alms, zealous actings for
God's glory, and the love of the saints, though these duties
are not, it may be, sometimes done without sensible hypo-
crisy, I mean as traced to its most subtle insinuations of
self and vain glory ; yet are they not done in hypocrisy,
nor do not denominate the persons by whom they are per-
formed hypocrites ; yet I say of this, as of all that is spoken
before, it is of use to relieve us under a troubled condition,
of none to support us or encourage us unto an abode in it.

UPON PSALM- CXXX. 341

3. Know that God despiseth not small things ; he
takes notice of the least breathings of our hearts after him,
when we ourselves can see nor perceive no such thing. He
knows the mind of the Spirit in those workings which are
never formed to that height, that we can reflect upon them
with our observation. Every thing that is of him, is noted
in his book, though not in ours. He took notice that when
Sarah was acting unbelief towards him, yet that she shewed
respect and regard to her husband, calling him lord, Gen.
xviii. 12. 1 Pet. iii. 6. And even whilst his people are sin-
ning, he can find something in their hearts, words, or ways,
that pleaseth him, much more in their duties. He is a skil-
ful refiner, that can find much gold in that ore where we see
nothing but lead or clay. He remembers the duties which
we forget, and forgets the sins which we remember. He
justifies our persons though ungodly, and will also our du'
ties, though not perfectly godly.

4. To give a little farther support in reference unto our
wretched miserable duties, and to them that are in perplex-
ities on that account, know that Jesus Christ takes what-
erver is evil and unsavoury out of them, and makes them ac-
ceptable. When an unskilful servant gathers many herbs,
flowers, and weeds in a garden, you gather them out that are
useful, and cast the rest out of sight. Christ deals so with
our performances. All the ingredients of self that are in
them on any account, he takes away, and adds incense to
what remains, and presents it to God, Exod. xxviii. 36. This
is the cause that the saints at the last day, when they meet
their own duties and performances, they know them not, they
are so changed from what they were when they went out of
their hand. ' Lord, when saw we thee naked or hungry?' so that
God accepts a little, and Christ makes our little a great deal.

5. Is this an argument to keep thee from believing? The
reason why thou art no more holy is because thou hast no
more faith. If thou hast no holiness, it is because thou hast
no faith; holiness is the purifying of the heart by faith, or
our obedience unto the truth. And the reason why thou art
no more in duty, is because thou art no more in believing;
the reason why thy duties are weak and imperfect, is because
thy faith is weak and imperfect. Hast thou no holiness,
believe that thou mayest have ; hast thou but a little, or that

342 AN EXPOSITION

which is imperceptible, be steadfast in believing that thou
mayest abound in obedience. Do not resolve not to eat thy
meat until thou art strong, when thou hast no means of
being strong, but by eating thy bread, which strengthens
the heart of man.

Object. 4. The powerful tumultuating of indwelling sin
or corruption, is another cause of the same kind of trouble
and despondency. 'They that are Christ's have crucified the
flesh with the lusts thereof.' But we find, say some, several
corruptions working effectually in our hearts, carrying us
captive to the law of sin. They disquiet with their power,
as well as with their guilt. Had we been made partakers of
the law of the Spirit of life, we had ere this been more set
free from the law of sin and death. Had sin been pardoned
fully, it would have been subdued more effectually.

There are three considerations which make the actings
of indwelling sin to be so perplexing to the soul.

1. Because they are unexpected. The soul looks not
for them upon the first great conquest made of sin, and
universal engagement of the heart unto God. When it first
says, 1 have sworn, and am steadfastly purposed to keep
thy righteous judgments, commonly there is peace, at least
for a season, from the disturbing vigorous actings of sin.
There are many reasons why so it should be. ' Old things
are then passed away, all things are become new ;' and the
soul, under the power of that universal change, is utterly
turned away from those things that should foment, stir up,
provoke, or cherish, any lust or temptation. Now when some
of these advantages are past, and sin begins to stir and act
again, the soul is surprised, and thinks the work that he
hath passed through was not true and effectual, but tempo-
rary only. Yea, he thinks perhaps that sin hath more
strength than it had -before, because he is more sensible than
he was before. As one that hath a dead arm or limb, whilst
it is mortified endures deep cuts and lancings, and feels
them not ; when spirits and sense are brought into the place
again, he feels the least cut, and may think the instruments
sharper than they were before, when all the difference is,
that he hath got a quickness of sense, which before he had
not. It may be so with a person in this case; he may think
lust more powerful than it was before, because he is more

UPON PSALM cxxx. 343

sensible than he was before. Yea, sin in the heart, is like a
snake or serpent ; you may pull out the sting of it, and cut
it into many pieces; though it can sting mortally no more,
nor move his whole body at once, yet it will move in all its
parts, and make an appearance of a greater motion than
formerly. So it is with lust, when it hath received its death's
wound, and is cut in pieces, yet it moves in so many parts
as it were in the soul, that it amazes him that hath to do
with it; and thus coming unexpectedly, fills the spirit
oftentimes with disconsolation.

2. It hath also in its actings a universality. This also
surpriseth ; there is a universality in the actings of sin,
even in believers. There is no evil that it will not move to;
there is no good that it will not attempt to hinder; no duty
that it will not defile. And the reason of this is, because
we are sanctified but in part; not in any part wholly, though
savingly and truly in every part. There is sin remaining in
every faculty, in all the affections, and so may be acting in
and towards any sin, that the nature of man is liable unto.
Degrees of sin there are that all regenerate persons are ex-
empted from ; but unto solicitations to all kinds of sin they
are exposed, and this helps on the temptation,

3. It is endless and restless ; never quiet, conquering nor
conquered ; it gives not over, but rebels being overcome, or
assaults afresh having prevailed. Ofttimes after a victory
obtained, and an opposition subdued, the soul is in expecta-
tion of rest and peace from its enemies. But this holds not;
it works and rebels again and again, and will do so whilst
we live in this world; so that no issue will be put to our
conflict but by death. This is at large handled elsewhere, in
a treatise lately published on this peculiar subject.

These and the like considerations attending the actings
of indwelling sin, do oftentimes entangle the soul in making
a judgment of itself, and leave it in the dark as to its state
and condition.

A few things shall be offered unto this objection also.

1. The sensible powerful actings of indwelling sin, are
not inconsistent with a state of grace, Gal. v. 17. There
are in the same person contrary principles, ' the flesh and the
Spirit;' these are contrary: and there are contrary actings
from these principles ; * the flesh lusteth against the Spirit,

344 AX EXPOSITION

and the Spirit against the flesh;' and these actings are de-
scribed to be greatly vigorovis in other places. Lust wars
against our souls, James iv. 1. 1 Pet. ii. 11. Now to war is
not to make faint or gentle opposition, to be slighted and
contemned; but it is to go out with great strength, to use
craft, subtlety, and force, so as to put the whole issue to a
hazard. So these lusts war; such are their actings in and
against the soul. And therefore, saith the apostle, ' you cannot
do the things that you would.' See Rom. vii. 14 — 17. In
this conflict indeed the understanding is left unconquered;
it condemns and disapproves of the evil led unto; and the will
is not subdued ; it would not do the evil that is pressed upon
it, and there is a hatred or aversion remaining in the af-
fections unto sin; but yet notwithstanding sin rebels, fights,
tumultuates, and leads captive. This objection then may
receive this speedy answer. Powerful actings and work-
ings,universal endlessstrugglingsof indwelling sin, seducing
to all that is evil, putting itself forth to the disturbance and
dissettlement of all that is good, is not suflicient ground to
conclude a state of alienation from God. See for this the
other treatise before-mentioned at large.

2. Your state is not at all to be measured by the opposi-
tion that sin makes to you, but by the opposition you make
to it; be that never so great, if this be good; be that never
so restless and powerful, if this be sincere, you may be dis-
quieted, you can have no reason to despond.

I have mentioned these things only to give a specimen
of the objections which men usually raise up against an
actual closing with the truth insisted on to their consolation.
And we have also given in upon them some rules of truth
for their relief, not intending in them absolute satisfaction
as to the whole of the cases mentioned, but only to remove
the darkness raised by them so out of the way, as that it
might not hinder any from mixing the word with faith that
hath been dispensed from this blessed testimony, 'that there
is forgiveness with God that he may be feared.'

Ver. 5, 6. Proceed we now to i^^he second part of this
psalm, which contains the deportment of a sin-perplexed
soul ; when by I'aith it hath discovered where its rest doth
lie, and from whom its relief is to be expected ; even from
the forgiveness which is with God, whereof we have spoken.

UPON' PSALM cxxx. 345

There are two things in general, as was before-mentioned,
that the soul in that condition applies itself unto ; whereof
the first respects itself, and the other the whole Israel of God.

That which respects itself, is the description of that
frame of heart and spirit that he was brought into, upon
faith's discovery of forgiveness in God ; with the duties that
he applied himself unto, the grounds of it, and the manner
of its performance; ver. 5, 6.

' I wait for the Lord, my soul doth wait, and in his word
do I hope.

• My soul waiteth for the Lord, more than they that
watch for the morning : I say, more than they that watch
for the morning.'

Herein, I say, he describes both his frame of spirit, and
the duty he applied himself to, both as to matter and
manner.

I shall, as in the method hitherto observed, first con-
sider the reading of the words, then their sense and import-
ance, with the suitableness of the things mentioned in them,
to the condition of the soul under consideration ; all which
yield us a foundation of the observations that are to be
drawn from them.

The words rendered strictly, or word for word, lay thus :

' I have earnestly expected Jehovah ; my soul hath ex-
pected, and in his word have I tarried,' or waited.

* My soul to the Lord, more than (or before) the watch-
men in the morning ; the watchmen in the morning ;' or ' unto
the morning.'

' I have waited' or ' expected ;' >n'1p from nip 'to expect,'
*tohope,'*to wait.' 'Verbumhoc est, magno animi desiderio,
in aliquem intentum esse, et respicere adeum, ex eo pendere.'
The word denotes to be intent on any one with great desire ;
to behold or regard him, and to depend upon him; and it
also expresseth the earnest inclination and intention of the
will and mind.

Paul seems to have expressed this word to the full, Rom.
viii. 19. by cnroKitpadoKia ; an intent or earnest expectation,
expressing itself by putting forth the head, and lookino-
round about with earnestness and diligence. And this is
also signified expressly by this word, Psal.lxix.20. Ti3^ mpNI
' and I looked for some to take pity ;' ' hue illuc anxie cir-

346 AX EXPOSITIOX

cumspexi, siqui forte me commiseraturus esset.' I looked
roundabout this way and that way diligently and solicit-
ously, to see if any would pity me or lament with me.

Thus • I have waited,' is as much as, I have diligently,
with intention of soul, mind, will, and affections, looked unto
God, in earnest expectation of that from him that I stand in
need of, and which must come forth from the forgiveness
that is with him.

2. I have, saith he, waited for, or expected Jehovah ; he
uses the same name of God in his expectation, that he first
tixed on in his application to him.

And it is not this or that means, not this or that assist-
ance, but it is Jehovah himself that he expects and waits
for. It is Jehovah Himself that must satisfy the soul ; his
favour and loving-kindness, and what flows from them ; if
he come not himself, if he gives not himself, nothing else
will relieve.

3. * My soul doth wait,' or expect; it is no outward duty
that I am at, no lip-labour, no bodily work, no formal, cold,
careless performance of a duty ; no, ' my soul doth wait :' it is
soul-work, heart-work I am at; 1 wait, I wait with my
whole :<oul.

4. ' In his word do I hope,' or 'wait.' There is not any
thing of difficulty in these words ; the word used >nbn)n is
irom bn> ' sunt qui quod affine sit verbo' ^'pn ' velint anxie-
tatem et nisum includere, ut signifi9et anxie, seu enixe ex-
pectare, sustinere, et sperare;' it signifies to hope, expect,
endure, and sustain with care, solicitousness, and endea-
vours. Hence the LXX. have rendered the word hy vTrifieivev,
and the Vulgar Latin * sustinui.' I have sustained and
waited with patience.

And this on the word ; or he sustained his soul with the
word of promise that it should not utterly faint. Seeing he
had made a discovery of grace and forgiveness, though yet
at a great distance ; he had a sight of land, though he was
yet in a storm at sea; and therefore encourageth himself, or
his soul, that it doth not despond.

But yet all this that we have spoken reaches not the in-
tenseness of the soul of the psalmist, in this his expectation
of Jehovah. The earnest engagement of his soul in thi;-> duty
riseth up above what he can express. Tiierefore he proceeds.

UPON PSALM cxxx. 347

ver. 6. * My soul' saith he, * for the Lord,' (that is, expects
him, looks for him, waits for him, waits for his coming to me
in love and with forgiveness) ' more than the watchers for
the morning, the watchers for the morning.'

These latter words are variously rendered, and variously
expounded. The LXX. and Vulgar Latin render them * from
the morning watch, until night ;' others, ' from those that
keep the morning watch, unto those that keep the evening
watch.' ' More than the watchers in the morning, more than
the watchers in the morning.'

The words also are variously expounded. Austin would
have it to signify, the placing of our hopes on the morning
of Christ's resurrection, and continuing in them until the
night of our own death.

Jerome, who renders the words, 'from the morning watch
to the morning watch,' expounds them of continuing our
hopes and expectations from the morning that we are called
into the Lord's vineyard, to the morning when we shall re-
ceive our reward, as much to the sense of the place as the
former : and so Chrysostom interprets it of our whole life.

It cannot be denied but that they were led into these
mistakes by the translation of the LXX. and that of the
Vulgar Latin, who both of them have divided these words,
quite contrary to their proper dependance ; and read them
thus, 'My soul expected the Lord. From the morning watch
to the night watch, let Israel trust in the Lord ;' so making
the words to belong to the following exhortation unto others,
which are plainly a part of the expression of his own duty.

The words then are a comparison, and an allusion unto
watchmen, and may be taken in one of these two senses :

1. In things civil; as those who keep the watch of the
night, do look, and long for, and expect, the morning, when
being dismissed from their guard they may take that sleep
that they need and desire ; which expresses a very earnest
expectation, inquiry, and desire: or,

2. In things sacred; with the Chaldee paraphrast, which
renders the words, * more than they that look for the morn-
ing watch,' which they carefully observe, that they may
offer the morning-sacrifice. In this sense, as saith he, the
warders and watchers in the temple, do look diligently after
the appearance of the morning, that they may with joy offer

348 AN LX POSITION

tlie morning-sacrifice in the appointed season ; so, and with
more diligence, doth my soul wait for Jehovah.

You see the reading of the words ; and how far the sense
of them opens itself unto us by that consideration.

Let us then next see briefly the several parts of them, as
they stand in relation one to another. We have then,

1. The expression of the duty wherein he was exercised,
and that is, earnest waiting for Jehovah.

2. The bottom and foundation of that his waiting and
expectation, that is, the word of God, the word of promise ;
he diligently hoped in the word.

3. The frame of his spirit in, and the manner of his per-
formance of, this duty ; expressed,

1. In the words themselves that he uses, according as we
opened them before.

2. In the emphatical reduplication, yea triplication, of his
expression of it; ' I wait' for God; my ' soul waiteth' for
God ; my soul ' for the Lord.'

3. In the comparison instituted between his discharge of
his duty, and others' performances of a corporal watch, with
the greatest care and diligence ; * more than they that watch
for the morning ;' so that we have,

1. The duty he performed ; earnest waiting and expecta-
tion.

2. The object of his waiting; Jehovah himself.

3. His supportraent in that duty, the word of promise.
' 4. The manner of his performance of it.

(1.) With earnestness and diligence.

(2.) With perseverance.

Let us then now consider the words, as they contain the
frame and working of a sin-entangled soul.

Having been raised out of his depths by the discovery of
forgiveness in God, as was before declared, yet not being
immediately made partaker of that forgiveness, as to a com-
forting sense of it, he gathers up his soul from wandering
from God, and supports it from sinking under his present
condition.

It is, saith he, Jehovah alone with whom is forgive-
ness that can relieve and do me good ; his favour, liis lov-
ing-kindness, his communication of mercy and grace from
thence, is that which I stand in need of; on liini therefore do

UPON PSALM cxxx. 349

I with all heedfulness attend ; on him do I wait, my soul is
filled with expectation from him ; surely he will come to me,
he will come and refresh me ; though he seem as yet to be
afar off, and to leave me in these depths, yet I have his
word of promise to support and stay my soul, on which I
will lean until I obtain the enjoyment of him, and his kind-
ness which is better than life.

And this is the frame of a sin-entangled soul, who hath
really by faith discovered forgiveness in God, but is not yet
made partaker of a comforting refreshing sense of it. And
we may represent it in the ensuing observations.

Obs. 1. The first proper fruit of faith's discovery of for-
giveness in God, unto a sin-distressed soul, is waiting in pa-
tience and expectation.

Obs. 2. The proper object of a sin-distressed soul's
waiting and expecting is God himself, as reconciled in
Christ : * I have waited for Jehovah.'

Obs. 3. The word of promise is the soul's great sup-
portment in waiting for God : ' in thy word do I hope.'

Obs. 4. Sin-distressed souls wait for God with earnest
initiition of mind, diligence, and expectation ; from the re-
doubling of the expression.

Obs. 5. Continuance in waiting until God appears to the
soul is necessary and prevailing ; necessary, as that without
which we cannot attain assistance ; and prevailing, as that
wherein we shall never fail.

Obs. 6. Establishment in waiting where there is no pre-
sent sense of forgiveness, yet gives the soul much secret
rest and comfort; this observation ariseth from the influence
that these verses have unto those that follow. The psalmist
having attained thus far, can now look about him, and begin
to deal with others, and exhort them to an expectation of
grace and mercy.

And thus, though the soul be not absolutely in the ha-
ven of consolation where it would be, yet it hath cast out
an anchor that gives it establishment and security. Though
it be yet tossed, yet it is secured from shipwreck, and is ra-
ther sick than in danger ; a waiting condition is a condition
of safety.

Hence it is that he now turns himself to others, and upon
the experience of the discovery that he had made of forgive-

350' AY EXPOSITION'

ness in God, and the establishment and consolation he found
in waiting on him, he calls upon, and encourageth others to
the same duty, ver. 7, 8.

The propositions laid down, I shall briefly pass through ;
still with respect unto the state and condition of the soul,
represented in the psalm. Many things that might justly
be insisted on in the improvement of these truths, have been
anticipated in our former general rules. To them we must
therefore sometimes have recourse; because they must not
be again repeated. On this account, I say, we shall pass
through them with all briefness possible ; yet so as not
wholly to omit any directions that are here tendered unto
us, as to the guidance of the soul, whose condition, and the
working of whose faith, is here described. This, therefore, in
the first place is proposed.

The first proper fruit of faith's discovery of forgiveness
in God unto a sin-distressed soul, is waiting in patience and
expectation.

This the psalmist openly and directly applies himself
unto, and expresseth to have been as his duty, so his prac-
tice. And he doth it so emphatically, as was manifested in
the opening of the words, that I know not that any duty is
any where in the Scripture so recommended and lively re-
presented unto us.

You must, therefore, for the right understanding of it,
call to mind what hath been spoken concerning the state of
of the soul inquired into ; its depths, entanglements, and
sense of sin, with its application unto God about those
things ; as also remember what hath been delivered about
the nature of foro-iveness, with the revelation that is made of
it unto the faith of believers ; and that this may be done,
where the soul hath no refreshing sense of its own interest
therein. It knows not that its own sins are forgiven,
although it believes that there is forgiveness with God. Now
the principal duty that is incumbent on such a soul, is that
laid down in the proposition, namely, patient waiting and
expectation.

Two things must be done in reference hereunto. First,
The nature of the duty itself is to be declared : and secondly.
The necessity and usefulness of its practice is to be evinced
and demonstrated.

UPON^ PSALM CXXX. 351

For the nature of it, something hath been ifitimated giv-
ing light into it, in the opening of the words here used by the
psalmist to express it by. But we may observe, that these
duties as required of us, do not consist in any particular act-
ing of the soul, but in the whole spiritual frame and deport-
ment of it, in reference unto the end aimed at in and by them.
And this waiting, as here and elsewhere commended unto us,
and which is comprehensive of the especial duties of the
soul, in the case insisted on and described, comprehends
these three things. 1. Quietness, in opposition to haste
and turaultuating of spirit. 2. Diligence, in opposition to
spiritual sloth, despondency, and neglect of means. 3. Ex-
pectation, in opposition to despair, distrust, and other proper
immediate actings of unbelief.

1. Quietness. Hence this waiting itself is sometimes
expressed by silence. To wait, is to be silent. Lam. iii. 26.
' It is good both to hope, CDDHI and to be silent for the sal-
vation of the Lord ;' that is, to 'wait quietly,' as we have ren-
dered the word. And the same word we render sometimes
' to rest,' as Psal. xxxvii, 7. ' Rest on the Lord, mri'^ tiyn be
silent unto him;' where it is joined with hoping or waiting,
as that which belongs unto the nature of it ; and so in sundry
other places. And this God in an especial manner calleth
souls unto in straits and distresses. * In quietness and confi-
dence,' saith he, ' shall be your strength;' Isa. xxx. 15. And
the effect of the righteousness of God by Christ, is said to
be * quietness and assurance for ever ;' Isa. xxxii. 17. First,
quietness, and then assurance. Now this silence and quiet-
ness which accompanieth waiting, yea, which is an essential
part of it, is opposed first to haste ; and haste is the soul's
undue lifting up itself, proceeding from a weariness of its con-
dition, to press after an end of its troubles, not according to
the conduct of the Spirit of God. Thus when God calleth
his people to waiting, he expresseth the contrary acting unto
this duty, by the lifting up of the soul ; Hab, ii. 3, 4.
' Though the vision tarry, wait for it. Behold, his soul which
is lifted up is not upright in him : but the just shall live by
faith.' God hath given unto the soul a vision of peace,
through the discovery of that forgiveness which is with him ;
but he will have us wait for an actual participation of it unto
rest and comfort. He that will not do so, but lifts up his

352 AX EXPOSITIOX

soul, that is, in making- haste beyond the rule and method
of the Spirit of God in this matter, his heart is not upright
in him, nor will he know what it is to live by faith. This
ruins and disappoints many a soul in its attempts for forgive-
ness. The prophet, speaking of this matter, tells us that ' he
that believeth shall not,' nor will not, ' make haste ;' Isa.
xxviii. 16. Which words the apostle twice making use of,
Rom. ix. 33. x. 11, in both places renders them, ' Whosoever
believeth on him shall not be ashamed,' or confounded.
And that because this haste turns men off from believino-
and so disappoints their hopes, and leaves them unto shame
and confusion. Men with a sense of the guilt of sin, having
some discovery made to them of the rest, ease, and peace,
which they may obtain to their souls by forgiveness, are
ready to catch greedily at it, and to make false, unsound, un-
due applications of it unto themselves. They cannot bear
the yoke that the Lord hath put upon them, but grow impa-
tient under it, and cry with Hachel, ' Give me children or I
die.' Any way they would obtain it. Now as the first duty
of such a soul is to apply itself unto waiting; so the first
entrance into v^'aiting consists in this silence and quietness
of heart and spirit. This is the soul's endeavour to keep it-
self humble, satisfied with the sovereign pleasure of God in
its condition, and refusing all ways and means of rest and
peace, but what it is guided and directed unto by the word
and Spirit.

2. As it is opposed unto haste, so it is unto tumultuating
thoughts, and vexatious disquietments ; the soul is silent.
Psal. xxxix. 9. * I was dumb, I opened not my mouth, be-
cause thou didst it.' He redoubles the expression, whereby
he sets out his endeavour to quiet and still his soul in the
will of God. In the condition discoursed of, the soul is apt
to have many tumultuating thoughts, or a multitude ofper-
plexing thoughts of no use or advantage unto it. How they
are to be watched against and rejected, was before declared
in our general rules. This quietness in waiting will prevent
them. And this is the first thing in the duty prescribed.

2. Diligence, in opposition unto spiritual sloth, is in-
cluded in it also. Diligence is the activity of the mind in
the regular use of means, for the pursuit of any end proposed.
The end aimed at by the soul, is a comforting refreshing in-

UPOK PSALM CXXX. 353

terestin that forgiveness that is with God. For the attain-
ing thereof, there are sundry means instituted and blessed of
God. A neglect of them through regardlessness or sloth,
will certainly disappoint the soul from attaining that end.
It is confessedly so in things natural. He that soweth not,
must not think to reap ; he that clotheth not himself, will
not be warm ; nor he enjoy health, who neglects the means
of it. Men understand this as to their outward concerns.
And although they have a due respect unto the blessing of
God, yet they expect not to be rich without industry in their
ways. It is so also in things spiritual. God hath appointed
one thing to be the means of obtaining another; in the use
of them doth he bless us, and from the use of them, doth his
glory arise, because they are his own appointments. And
this diligence wholly respecteth practice, or the regular use
of means. A man is said to be diligent in business, to have
a diligent hand ; though it be an affection of the mind, yet
it simply respects practice and operation. This diligence in
his waiting David expresseth, Psal. xl. 1. >n>)p mp. We ren-
der it, ' I have waited patiently ;' that is, waiting I have
waited ; that is, diligently, earnestly in the use of means. So
he describes this duty by an elegant similitude, Psal. cxxiii.
2. ' Behold, as the eyes of servants look unto the hand of
their masters ; and as the eyes of a maiden to the hand of
her mistress; so our eyes wait upon the Lord our God until
he have mercy on us.' Servants that wait on their masters,
and look to their hands, it is to expect an intimation of their
minds as to what they would have them do, that they may
address themselves unto it. So, saith he, do we wait for
mercy; not in a slothful neglect of duties, but in a constant
readiness to observe the will of God in all his commands.
An instance hereof we have in the spouse, when she was in
the condition here described. Cant. iii. 1, 2. She wanted the
presence of her beloved, which amounts to the same state
which we have under consideration ; for where the pre-
sence of Christ is not, there can be no sense of forgiveness.
At first she seeks him upon her bed : ' By night upon my
bed I sought him whom my soul loveth: I sought him, but
I found him not.' She seems herein to have gone no farther
than desires ; for she was in her bed, where she could do no
more ; and the issue is, she found him not. But doth she so
VOL. XIV. 2 a

354 AN KXPOSITION

satisfy herself; and lay still, waiting until he should come
there unto her? No, she says, she will 'rise now, and go
about the city in the streets, and in the broad ways I will
seek him whom my soul loveth.' She resolves to put her-
self into the use of all means, whereby one may be sought
that is wanting. In the city, streets, and fields, she would
inquire after him. And the blessed success she had herein
is reported, ver. 4. she ' found him, she held him, she would
not let him go.' This then belongs unto the waiting of the
soul : diligence in the use of means, whereby God is pleased
ordinarily to communicate a sense of pardon and forgiveness,
is a principal part of it. What these means are, is known.
Prayer, meditation, reading, hearing of the word, dispensa-
tion of the sacraments; they are all appointed to this purpose;
they are all means of communicating love and grace to the
soul. Be not then heartless or slothful ; up and be doing;
attend with diligence to the word of grace; be fervent in
prayer, assiduous in the use of all ordinances of the church,
in one or other of them, at one time or other, thou wilt meet
with him whom thy soul loveth; and God, through him, will
speak peace unto thee.

3. There is expectation in it, which lies in a direct op-
position to all the actings of unbelief in this matter, and
is the very life and soul of the duty under consideration.
So the psalmist declares it, Psal. Ixii. 5. ' My soul, wait
thou only upon God; for my expectation is only from him.'
The soul will not, cannot, in a due manner wait on God, un-
less it has expectations from him ; unless, as James speaks,
he looks to receive somewhat from him; chap. i. 7. The
soul in this condition regards forgiveness, not only as by
itself it is desired, but principally as it is by God promised.
Thence they expect it. This is expressed in the fourth pro-
position before laid down ; namely, that sin-distressed souls
wait for God with earnestness, intention of mind, and ex-
pectation. As this ariseth from the redoubling of the ex-
pression ; so principally from the nature of the comparison
that he makes on himself, in his waiting with them that
watch for the morning. Those that watch for the morning
do not only desire it, and prepare for it, but they expect it,
and know assuredly that it will come. Though darkness
may for a time be troublesome, and continue longer than

VPOK PSALM cxxx. 355

they would desire, yet they know that the morning hath its
appointed time of return, beyond which it will not tarry ;
and therefore they look out for its appearance on all occa-
sions : so it is with the soul in this matter. So says David,
Psal. V. 3. 'I will direct my prayer unto thee nD3f^<l and
look up.' So we : the words before are defective, "jl^K "ipi
"]^ * in the morning,' or rather, every morning, ' I will order
unto thee.' We restrain this unto prayer. ' I will direct my
prayer unto thee.' But this was expressed directly in the
words foregoing; 'In the morning thou shalt hear my voice ;'
that is, the voice of my prayer and supplications, as it is
often supplied. And although the psalmist doth sometime
repeat the same thing in different expressions, yet here he
seemeth not so to do, but rather proceeds to declare the ge-
neral frame of his spirit in walking with God. I will, saith
he, ' order all things towards God,' so as that I may wait
upon him in the ways of his appointment; nD2fK1 ' and w^ill
look up.' It seems in our translation to express his posture
in his prayer. But the word is of another importance. It
is diligently to look out after that which is coming towards
us, and looking out after the accomplishment of our ex-
pectation. This is a part of our waiting for God ; yea, as was
said, the life of it, that which is principally intended in it.
The prophet calls it ' his standing upon his watch tower, and
watching to see what God would speak i^nto him,' Hab. ii. 3.
namely, in answer unto that prayer which he put up in his
trouble. He is now waiting in expectation of an answer
from God. And this is that which poor, weak, trembling
sinners are so encouraged unto, Isa. xxxv. 3, 4. ' Strengthen
ye the weak hands, and confirm the feeble knees : say to
them that are of a fearful heart. Be strong, fear not : behold
your God will come.' Weakness and discouragements are
the effects of unbelief. These he would have removed with
an expectation of the coming of God unto the soul according
to the promise. And this I say belongs unto the waiting of
the soul in the condition described. Such a one doth expect
and hope that God will in his season manifest himself and
his love unto him, and give him an experimental sense of a
blessed interest in forgiveness. And the accomplishment
of this purpose and promise of God, it looks out after con-
tinually. It will not despond and be heartless, but stir up

2 a2

356 A\ EXPOSITION

and strengthen itself unto a full expectation to have the
desires of his soul satisfied in due time : as we find David
doing in places almost innumerable.

This is the duty that in the first place is recommended
unto the soul, who is persuaded that there is forgiveness
with God, but sees not its own interest therein. Wait on,
or for, the Lord. And it hath two properties when it is per-
formed in a due manner ; namely, patience and perseverance.
By the one men are kept to the length of God's time; by
the other they are preserved in a due length of their own
duty.

And this is that which was laid down in the first pro-
position drawn from the words ; namely, that continuance in
watching, until God appears unto the soul, is necessary, as
that without which we cannot attain what we look after, and
prevailing, as that wherein we shall never fail.

God is not to be limited, nor his times prescribed unto
him. We know our way, and the end of our journey ; but
our stations of especial rest, we must wait for at his mouth,
as the people did in the wilderness. When David comes to
deal with God in his great distress, he says unto him, ' O
Lord, thou art my God, my times are in thine hand ;' Psal.
xxxi. 14, 15. His times of trouble and of peace, of darkness
and of light, he acknowledged to be in the hand and at the
disposal of God ; so that it was his duty to wait his time and
season for his share and portion in them.

During this state the soul meets with many oppositions,
difficulties, and perplexities, especially if its darkness be of
long continuance, as with some it abides many years, with
some all the days of their lives. Their hope being hereby
deferred, makes their hearts sick, and their spirit oftentimes
to faint; and this fainting is a defect in waiting, for want of
perseverance and continuance which frustrates the end of it.
So David, Psal. xxvii. 13. ' I had fainted, unless I had believed
to see the goodness of the Lord.' Had I not received sup-
portment by faith, I had fainted. And wherein doth that
consist? what was the fainting which he had been over-
taken withal, without the supportment mentioned ? It was a
relinquishment of waiting on God, as hemanifets by the ex-
hortation which he gives to himself and others, ver. 14.
' Wait on the Lord : be of good courage, and he shall

UPON PSALM cxxx. 357

strengthen thy heart : wait, I say, on the Lord.' Wait with
courage and resolution that thou faint not. And the apostle
puts the blessed event of faith and obedience upon the
avoidance of this evil. Gal. vi. 9. * We shall reap if we faint
not.' Hence we have both encouragements given against it,
and promises that in the way of God we shall not be over-
taken with it. ' Consider the Lord Christ,' saith the apostle,
* the captain of your salvation, lest you be Wearied and faint
in your minds ;' Heb. xii. 3. Nothing else can cause you to
come short of the mark aimed at. ' And they,' saith the pro-
phet, * who wait on the Lord,' that is, in the use of the means
by him appointed, * shall not faint;' Isa. xl. 31.

This continuance then in waiting, is to accompany this
duty, upon the account of both the things mentioned in the
proposition ; that it is indispensably necessary on our own
account, and it is assuredly prevailing in the end; it will
not fail.

1. It is necessary. They that watch for the morning, to
whose frame and actings, the waiting of the soul for God is
compared, give not over until the light doth appear, or if
they do, if they are wearied and faint, and so cease watch-
ing, all their former pains will be lost, and they will lie down
in disappointments. So will it be with the soul that deserts
its watch, and faints in its waiting. If upon the eruption of
new lusts or corruptions; if upon the return of old tempta-
tions, or the assaults of new ones ; if upon a revived per-
plexing sense of guilt, or on the tediousness of workino- and
labouring so much and so long in the dark, the soul begins
to say in itself, I have looked for light and behold darkness ;
for peace, and yet trouble cometh ; the summer is past, the
harvest is ended, and I am not relieved; such and such
blessed means have been enjoyed, and yet I have not at-
tained rest ; and so gives over its waiting in the way and
course before prescribed, it will at length utterly fail and
come short of the grace aimed at. * Thou hast laboured and
hast not fainted,' brings in the reward. Rev. ii. 3.

2. Perseverance in waiting is assuredly prevalent; and
this renders it a necessary part of the duty itself. If we con-
tinue to wait for the vision of peace, it will come, it will not
tarry, but answer our expectation of it. Never soul miscar-
ried that abode in this duty unto the end. The joys of

358 AN tXPOSlTIOX

heaven may sometimes prevent consolations in this life ;
God sometimes gives in the full harvest without sending of
the first-fruits aforehand, but spiritual or eternal peace and
rest, is the infallible end of permanent waiting for God.

This is the duty that the psalmist declares himself to be
engaged in, upon the encouraging discovery which was made
unto him of fox'giveness in God. ' There is forgiveness with
thee, that thou mayest be feared. I wait for the Lord, my soul
doth wait, and in his v/ord do I hope.' And this is that
which in the like condition is required of us. This is the
great direction which was given us, in the example and
practice of the psalmist, as to our duty and deportment in
the condition described. This was the way whereby he rose
out of his depths and escaped out of his entanglements. Is
this then the state of any of us? let such take directions
from hence.

1. Encourage your souls unto waiting on God. Do
new fears arise, do old disconsolations continue? say unto
your souls. Yet wait on God ; ' why are you cast down, O our
souls? and why are you disquieted within us? hope in God ;
for we shall yet praise him, who is the health of our counte-
nance, and our God;' as the psalmist doth in the like case,
Psal. xliii. 5. So he speaks elsewhere, * Wait on God, and be
of good courage,' shake off sloth, rouse up yourselves from
under despondencies, let not fears prevail. This is the only
way for success, and it will assuredly be prevalent ; oppose
this resolution to every discouragement, and it will give new
life to faith and hope ; say, * My flesh faileth, and my heart
faileth, but God is the rock of my heart, and my portion for
ever;' as Psal. Ixxiii. 26. Though thy perplexed thoughts
have even wearied and worn out the outward man, as in
many they do, so that flesh faileth ; and though thou
hast no refreshing evidence from within, from thyself, or
thy own experience, so that thy heart faileth ; yet resolve to
look unto God ; there is strength in him, and satisfaction in
him, for the whole man ; he is a rock, and a portion ; this
will strengthen things which otherwise will be ready to die.
This will keep life in thy course, and stir thee up to plead it
with God in an acceptable season, when he will be found.
Job carriedup his condition unto a supposition that God
might slay him ; that is, add one stroke, one rebuke unto

UFON PSALM CXXX. 359

another until he was consumed ; and so take him out of the
world in darkness and in sorrow. Yet he resolved to trust,
to hope, to wait on him, as knowing that he should not
utterly miscarry, so doing. This frame the church expresseth
so admirably, that nothing can be added thereunto, Lam.
iii. 17 — 26. ' Thou hast removed my soul far off from peace,
I forgat prosperity, and my hope is perished from the Lord ;
remembering mine affliction and my misery, the wormwood
and the gall. My soul hath them still in remembrance, and is
humbled in me. This I recall to my mind, therefore have I
hope. It is of the Lord's mercies that we are not consumed,
because his compassions fail not. They are new every morn-
ing; great is thy faithfulness. The Lord is my portion, saith
my soul; therefore will I hope in him. The Lord is good unto
them that wait for him, to the soul that seeketh him. It is
good that a man should both hope and quietly wait for the
salvation of the Lord.' We have here both the condition and
the duty insisted on, with the method of the soul's actings
in reference unto the one and the other fully expressed. The
condition is sad and bitter, the soul is in depths far from
peace and rest, ver. 14. In this state it is ready utterly to
faint and to give all for lo^t and gone, both strength for the
present, and hopes for the future, ver. 18. This makes its
condition full of sorrow and bitterness, and its own thoughts
become unto it like ' wormwood and gall,' ver. 19, 20. But
doth he lie down under the burden of all this trouble ? doth
he despond, and give over? No, saith he, I call to mind, that
* there is forgiveness with God;' grace, mercy, goodness, for
the relief of distressed souls ; such as are in my condition,
ver. 21 — 23. Thence the conclusion is, that as all help is to
be looked for, all relief expected, from him alone ; so ' it is
good that a man should quietly wait, and hope for the sal-
vation of God.' This he stirs up himself unto, as the best, as
the most blessed course for his deliverance.

2. Remember, that diligent use of the means for the end
aimed at, is a necessary concomitant of, and ingredient unto,
waiting on God. Take in the consideration of this direction
also. Do not think to be freed from your entanglements,
by restless, heartless desiring that it were otherwise with
you. Means are to be used that relief may be obtained.
What those means are, is known unto all. Mortification of

360 AX i:x POSITION

sin, prayer, meditation, due attendance upon all i^ospel ordi-
nances ; conferring in general about spiritual things, advis-
ing in particular about our own state and condition, with
such who having received the tongue of the learned, are able
to speak a word in season to them that are weary, are re-
quired to this purpose. And in all these are diligence and
perseverance to be exercised; or in vain shall men desire a
delivery from their entanglements.

God the proper object of the soul's waiting in its distresses and depths.

We have seen what the duty is, intended in the proposi-
tion ; we are nextly to consider the reason also of it, why
this is the great, first, and principal duty of souls ; who in
their depths have it discovered unto them that there is for-
giveness with God ; and the reason hereof is, that which
is expressed in our second observation before-mentioned j
namely.

That the proper object of a sin-distressed soul's waiting
and expectation, is God himself as revealed in Christ. * I
have,' saith the psalmist, * waited for Jehovah ;' it is not this
or that mercy or grace, this or that help or relief; but it
is Jehovah himself that I wait for.

Here then we must do two things ; first. Shew in what
sense God himself is the object of the waiting of the soul ;
secondly. How it appears from hence that waiting is so
necessary a duty.

First, It is the Lord himself, Jehovah himself, that the soul
waiteth for. It is not grace, mercy, or relief absolutely con-
sidered, but the God of all grace and help, that is the full
adequate object of the soul's waiting and expectation; only
herein he is not considered absolutely in his own nature;
but as there is forgiveness with him. What is required
hereunto, hath been at large before declared. It is as he is
revealed in and by Jesus Christ; as in him he hath found a
ransom, and accepted the atonement for sinners in his
blood ; as he is a God in covenant ; so he is himself the ob-
ject of our waiting. And that,

1. Because all troubles, depths, entanglements, arise

UPON PSALM CXXX. 361

from, 1. The absence of God from the soul; and, 2. From
his displeasure.

1. The absence of God from the soul, by his departure,
withdrawing, or hiding himself from it, is that which princi-
pally casts the soul into its depths. 'Woe unto them,' saith
the Lord, 'when I depart from them;' Hos. ix. 12. And this
woe, this sorrow, doth not attend only a universal, a total de-
parture of God from any ; but that also which is gradual, or
partial, in some things, in some seasons. When God with-
draws his enlightening, his refreshing, his comforting pre-
sence, as to any ways or means whereby he hath formerly
communicated himself unto the souls of any; then 'woe
unto them,' sorrows will befall them, and they will fall into
depths and entanglements. Now this condition calls for
waiting. If God be withdrawn, if he hides himself, what
hath the soul to do, but to wait for his return? So saith the
prophet, Isa. viii. 17. * I will wait upon the Lord thathideth
his face from the house of Jacob, and I will look for him.'
If God hide himself, this is the natural and proper duty of
the soul, to wait and to look for him. Other course of relief
it cannot apply itself unto. What that waiting is, and where-
in it doth consist, hath been declared. Patient seeking of
God in the ways of his appointment is comprised in it; this
the prophet expresseth in that word, ' I will look for him ;'
indeed the same in the original with that in the psalm, 'nnpl
tb ; and I will earnestly look out after him with expecta-
tion of his return unto me.

2. A sense of God's displeasure is another cause of
these depths and troubles, and of the continuance of the
soul in them, notwithstanding it hath made a blessed disco-
very by faith, that there is with him forgiveness ; this hath
been so fully manifested through the whole preceding dis-
course, that it need not again be insisted on. All hath res-
pect unto sin, and the reason of the trouble that ariseth from
sin, is because of the displeasure of God against it. What
then is the natural posture and frame of the soul towards
God as displeased ? shall he contend with him ? shall he
harden himself against him /' shall he despise his wrath and
anger, and contemn his threatenings ? or shall he hide him-
self from him, and so avoid the effects of his wrath ? who
knows not how ruinous and pernicious to the soul such

3^2 AX EXPOSITION'

courses would be ? and how many are ruined by them every
day? Patient waiting is the soul's only reserve on this ac-
count also. And

Secondly, This duty in the occasion mentioned is neces-
sary, upon the account of the greatness and sovereignty of
him with whom we have to do. 'My soul waiteth for Jeho-
vah.' Indeed, waiting is a duty that depends on the dis-
tance that is between the persons concerned in it, namely,
he that waiteth, and he that is waited on ; so the psalmist
informs us, Psal. cxxiii. 2. It is an action like that of ser-
vants and handmaids towards their masters or rulers. And
the greater this distance is, the more cogent are the reasons
of this duty on all occasions. And because we are practi-
cally averse from the due performance of this duty, or at
least quickly grow weary of it, notwithstanding our full con-
viction of its necessity, I shall a little insist on some such
considerations of God and ourselves, as may not only evince
the necessity of this duty, but also satisfy us of its reason-
ableness ; that by the first we may be engaged into it, and by
the latter preserved in it.

Two things we may to this purpose consider in God, in
Jehovah, whom we are to wait for. First, His being, and the
absolute and essential properties of his nature. Secondly,
Those attributes of his nature which respect his dealing with
us ; both which are suited to beget in us afiections, and a
frame of spirit compliant with the duty proposed.

Considerations nf'God rendering our waiting on him reasonable and
necessary. His glorious being.

First, Let us consider the infinite glorious being of Jehovah,
with his absolute, incommunicable, essential excellencies;
and then try whether it doth not become us in every condi-
tion to wait for him, and especially in that under considera-
tion. This course God himself took with Job to recover
him from his discontents and com))laints, to reduce him to
quietness and waiting. He sets before him his own glorious
greatness, as manifested in the works of his power, that
thereby being convinced of his own ignorance, weakness.

UPON PSALM cxxx. 363

and infinite distance in all things from him, he might hum-
ble his soul into the most submissive dependance on him,
and waiting for him. And this he doth accordingly, chap,
xlii. 6. • I abhor,' saith he, ' myself, and repent in dust and
ashes/ His soul now comes to be willing to be at God's
disposal, and therein he found present rest, and a speedy
healing of his condition. It is 'the high and lofty One that
inhabiteth eternity, whose name is Holy;' Isa. Ivii. 15. with
whom we have now to do : * He that sitteth upon the circle
of the earth, and the inhabitants of it are as grasshoppers
before him; yea, the nations are as the drop of the bucket,
and are counted as the small dust of the balance ; he takes
up the isles as a very little thing ; all nations before him
are as nothing; they are counted unto him less than nothing,
and vanity :' Isa. xl. 15. 17. 22. To what end doth the Lord
set forth and declare his glorious greatness and power? It
is that all might be brought to trust in him, and to wait
for him, as at large is declared in the close of the chapter.
For shall grasshoppers, a drop of the bucket, dust of the ba-
lance, things less than nothing, repine against, or wax weary
of, the will of the immense, glorious, and lofty One ? He that
' taketh up all isles as a very little thing,' may surely, if he
please, destroy, cast, and forsake one isle, one city in an isle,
one person in a city ; and we are before him but single per-
sons. Serious thoughts of this infinite all-glorious Being,
will either quiet our souls, or overwhelm them. All our
weariness of his dispensations towards us, arises from secret
imaginations, that he is such a one as ourselves ; one that
is to do nothing but what seems good in our eyes. But if
we cannot comprehend his being, we cannot make rules to
judge of his ways and proceedings. And how small a por-
tion is it that we know of God ? The nearest app'oaches
of our reasons and imaginations, leave us still at an infinite
distance from him. And indeed, w hat we speak of his great-
ness, we know not well what it signifies, we only declare
our respect unto that which we believe, admire, and adore,
but are not able to comprehend. All our thoughts come as
short of his excellent greatness, as our natures do of his ;
that is infinitely. Behold the universe, the glorious fabric
of heaven and earth ; how little is it that we know of its
beauty, order, and disposal ; yet was it all the product of

364 AN EXPOSITION

the word of his mouth; and with the same facility can he,
when he pkaseth, reduce it to its primitive nothing. And
what are we poor worms of the earth, an inconsiderable un-
known part of the lower series and order of the works of his
hands, few in number, fading in condition, unregarded unto
the residue of our fellow creatures, that we should subduct
ourselves from under any kind of his dealings with us, or be
weary of waiting for his pleasure? This he presseth on us,
Psal. xlvi. 10. ' Be still, and know that I am God.' Let there
be no more repinings, no more disputings, continue waiting
in silence and patience; consider who I am ; * Be still, and
know that I am God.'

Farther, to help us in this consideration, let us a little
also fix our minds towards some of the glorious, essential,
incommunicable properties of his nature, distinctly. As,

1. His eternity. This Moses proposeth to bring the
souls of believers to submission, trust, and waitino- Psal.
xc. 1. ' From everlasting to everlasting thou art God.' One
that hath his being and subsistence not in a duration of
time, but in eternity itself: so doth Habbakuk also, chap i.
12. 'My Lord, my God, my Holy One, art thou not from
everlasting?' and hence he draws his conclusion against
making haste in any condition, and for tarrying and waiting
for God. The like consideration is managed by David also,
Psal. cii. 27. How inconceivable is this glorious divine
property unto the thoughts and minds of men ? How w^eak
are the ways and terms whereby they go about to express
it ? One says, it is a * nunc stans ;' another, that it is a per-
petual duration. He that says most, only signifies what he
knows of what it is not. We are of yesterday, change every
moment, and are leaving our station to-morrow. God is
still the same, was so before the world was, from eternity.
And now I cannot think what 1 have said, but only have in-
timated what I adore. The whole duration of the world
from the beginning unto the end, takes up no space in this
eternity of God. For how long soever it hath continued, or
may yet continue, it will all amount but to so many thousand
years, so long a time ; and time hath no place in eternity.
And for us who have in this matter to do with God, wJiat is
our continuance unto that of the world ? a moment, as it
were, in comparison of the whole. VVIicn men's liveswere

UPON' PSALM cxxx. 365

of old prolonged beyond the date and continuance of em-
pires or kingdoms now, yet this was the winding up of all ;
such a one lived so many years, 'and then died;' Gen. v.
And what are we poor worms, whose lives are measured by
inches, in comparison of their span ? what are we before the
eternal God ? God always immutably subsisting in his own
infinite being? a real consideration hereof will subdue the
soul into a condition of dependance on him, and of waiting
for him.

2. The immensity of his essence, and his omnipre-
sence is of the same consideration. ' Do not I fill heaven
and earth ? saith the Lord;' Jer. xxiii. 24. ' The heavens, even
the heaven of heavens, the supreme and most comprehensive
created being cannot contain him,' saith Solomon. In his
infinitely glorious being he is present with, and indistant
from, all places, things, times, all the works of his hands, and
is no less gloriously subsisting where they are not. God is
where heaven and earth are not, no less than where they are ;
and where they are not is himself; where there is no place, no
space,realorimaginary, God is, for place and imagination have
nothingto do with immensity; and he is present every where in
creation, where I am writing, where you are reading ; he is
present with you, indistant from you. The thoughts of men's
hearts for the most part are, that God as to his essence is in
heaven only ; and it is well if some think he is there, seeing
they live and act as if there were neither God nor devil but
themselves. But on these apprehensions such thoughts are
ready secretly to arise, and effectually to prevail, as are ex-
pressed. Job xxii. 13, 14. 'How doth God know? Can he
judge through the dark ? thick clouds are as a covering unto
him that he seeth not ; and he walketh in the circuit of the
heavens.' Apprehensions of God's distance from men, harden
them in their ways. But it is utterly otherwise ; God is
every where, and a man may on all occasions say with Jacob,
' God is in this place, and I knew it not.' Let the soul then
who is thus called to wait on God, exercise itself with
thoughts about this immensity of his nature and being.
Comprehend it, fully understand it, we can never ; but the
consideration of it will give that awe of his greatness upon
our hearts, as that we shall learn to tremble before him, and
to be willing to wait for him in all things.

366 AN EXPOSITION

3. Thoughts of the holiness of God, or infinite self-
purity of this eternal immense being, are singularly useful
to the same purpose. This is that which Elipliaz affirms
that he received by vision, to reply to the complaint and im-
patience of Job, chap, xxxiv. 12 — 19. After he hath declared
his vision, with the manner of it, this he affirms to be the
revelation that by voice was made unto him ; * Shall mortal
man be more just than God? shall a man be more pure
than his Maker? Behold he puts no trust in his servants,
and his angels he chargeth with folly. How much less on
them that dwell in houses of clay, whose foundation is in
the dust, who are crushed before the moth?' If the saints
and angels in heaven do not answer this infinite holiness of
God in their most perfect condition, is it meet for worms
of the earth to suppose that any thing which proceeds from
him is not absolutely holy and perfect, and so best for them?
This is the fiery property of the nature of God, whence he
is called a consuming fire, and everlasting burnings : and
the law whereon he had impressed some representation of
it, is called a fiery law, as that which will consume and burn
up whatever is perverse and evil. Hence the prophet, who
had a representation of the glory of God in a vision, and
heard the seraphims proclaiming his holiness, cried out,
*Woe is me, for I am undone, because I am a man of un-
clean lips;' Isa. vi. 5. He thought it impossible that he
should bear that near approach of the holiness of God.
And with the remembrance hereof doth Joshua still the
people with the terror of the Lord, chap. xiv. 19. Let such
souls then as are under troubles and perplexities on any ac-
count, endeavour to exercise their thoughts about this infi-
nite purity and fiery holiness of God. They will quickly
find it their wisdom to become as weaned children before
Lim, and content themselves with what he shall guide unto
them, which is to wait for him. This fiery holiness streams
from his throne, Dan. vii. 10. and would quickly consume
the whole creation, as now under the curse and sin, were it
not for the interposing of Jesus Christ.

4. His glorious majesty as the ruler of all the world.
Majesty relates unto government, and it calls us to
such an awe of him as doth render our waiting for him
comely and necessary. God's throne is said to be in hea-

UPON PSALM cxxx. 367

ven, and there principally do the glorious beams of his ter-
rible majesty shine forth. But he jiath also made some re-
presentation of it on the earth, that we might learn to fear
before him. Such was the appearance that he gave of his
glory in the giving of the law, whereby he will judge the
world, and condemn the transgressors of it, who obtain not
an acquitment in the blood of Jesus Christ. See the de-
scription of it in Exod. xix. 16. 18. ' So terrible was the
sight hereof, that Moses himself said, I exceedingly fear
and quake ;' Heb. xii. 21. And what effect it had upon all
the people is declared, Exod. xx. 18, 19. They were not
able to bear it, although they had good assurance that it
was for their benefit and advantage, that he so drew nigh
and manifested his glory unto them. Are we not satisfied
with our condition ? cannot we wait under his present dis-
pensations ? let us think how we may approach unto his
presence, or stand before his glorious majesty. Will not the
dread of his excellency fall upon us? will not his terror
make us afraid? shall we not think his way best, and his
time best, and that our duty is to be silent before him ? And
the like manifestation hath he made of his glory, as the
great judge of all upon the throne unto sundry of the pro-
phets ; as unto Isaiah, chap. vi. 1 — 4. to Ezekiel, chap. i. to
Daniel, chap. vii. 9, 10. to John, Revelation i. Read the
places attentively, and learn to tremble before him. These
are not things that are foreign unto us. This God is our
God. The same throne of his greatness and majesty is still
established in the heaven. Let us then in all our hastes and
heats that our spirits in any condition are prone unto, pre-
sent ourselves before this throne of God, and then consider
what will be best for us to say or do ; what frame of heart
and spirit will become us, and be safest for us. All this
glory doth encompass us every moment, although we per-
ceive it not. And it will be but a few days before all the
veils and shades that are about us, shall be taken away and
depart. And then shall all this glory appear unto us unto
endless bliss, or everlasting woe. Let us therefore know
that nothing in our dealings with him doth better become
us, than silently for to wait for him, and what he will speak
unto us in our depths and straits.

5. It is good to consider the instances that pod hath

368 AX EXPOSITION"

given of this his infinite greatness, power, majesty, and
glory. Such was his mighty work of creating all things
out of nothing. We dwell on little mole-hills in the earth,
and yet we know the leastpart of the excellency of that spot
of crround which is given us for our habitation here below.
But what is it unto the whole habitable world, and the ful-
ness thereof? And what an amazing thing is its greatness,
with the wide and large sea, with all sorts of creatures there-
in ! The least of these hath a beauty, a glory, an excellency,
that the utmost of our inquiries end in admiration of. And
all this is but the earth, the lower depressed part of the
world. What shall we say concerning the heavens over us,
and all those creatures of light, that have their habitations
in them? who can conceive the beauty, order, use, and
course of them? The consideration hereof caused the
psalmist to cry out, ' Lord, our Lord, how excellent and glo-
rious art thou !' Psal. viii. 1. And what is the rise, spring,
and cause of these things ? are they not all the effect of the
word of the power of this glorious God ? and doth he not in
them, and by them, speak us into a reverence of his great-
ness ? The like also may be said concerning his mighty and
strange works of providence in the rule of the world. Is
not this he who brought the flood of old upon the world of
ungodly men ? Is it not he who consumed Sodom and Go-
morrah with fire from heaven, setting them forth as exam-
ples unto them that should afterward live ungodly, suffer-
ing the vengeance of eternal fire ? Is it not he who destroyed
Egypt with his plagues, and drowned Pharaoh with his host
in the Red Sea? Is it not he, one of whose servants slew
a hundred and fourscore and five thousand in Senache-
rib's army in one night ? that opened the earth to swallow
up Dathan and Abiram ? and sent out fire from the altar
to devour Nadah and Abihu ? and have not all ages been
filled with such instances of his greatness and power?

The end why 1 have insisted on these things, is to shew
the reasonableness of the duty which we are pressing unto;
namely, to wait on God quietly and patiently, in every con-
dition of distress. For what else becomes us when we have
to do with this great and Holy One? And a due conside-
ration of these things will exceedingly influence our minds
thereunto.

UPON PSALM cxxx. 369

Secondly, This waiting for God respecteth the whole of
the condition expressed in the psalm, and this containeth not
only spiritual depths about sin, which we have at large in-
sisted on, but also providential depths, depths of trouble
or affliction ; that we may be exercised withal in the holy
wise providence of God. In reference also unto these,
waiting in patience and silence is our duty. And there are
two considerations that will assist us in this duty with re-
spect unto such depths, thatis, of trouble or affliction. And
the first of these is, the consideration of those properties of
God, which he exerciseth in an especial manner in all his
dealings with us, and which in all our troubles we are prin-
cipally to regard. The second is, the consideration of our-
selves, what are we, and what we have deserved.

Let us begin with the former; and there are four things
in God's dispensations towards us, and dealing with us, that
in this matter we should consider, all suited to work in us
the end aimed at.

1. The first is his sovereignty ; this he declares, this
we are to acknowledge, and submit unto, in all the great
and dreadful dispensations of his providence, in all his deal-
ings with our souls. May he not do what he will with
his own ? who shall say unto him, What doest thou ? or
if they do so, what shall give them countenance in their so
doing? He made all this world of nothing, and could have
made another, more, or all things, quite otherwise than
they are. It would not subsist one moment without his
omnipotent supportment. Nothing would be continued in
its place, course, use, without his effectual influence and
countenance. If any thing can be, live, or act, a moment
without him, we may take free leave to dispute its disposal
with him, and to haste unto the accomplishment of our de-
sires ; but from the angels in heaven, to the worms of the
earth, and the grass of the field, all depend on him and his
power continually. Why was this part of the creation an
angel, that a worm, this a man, that a brute beast? Is it
from their own choice, designing, or contrivance, or brought
about by their own wisdom? or is it merely from the sove-
reign pleasure and will of God ? And what a madness is it,
to repine against what he doth, seeing all things are, as he
makes them, and disposeth them ; nor can be othervyise.

VOL. XIV. 2 B

370 AN EXPOSITION

Even the repiner himself hath his being and subsistence
upon his mere pleasure. This sovereignty of God, Elihu
pleads in his dealings with Job, chap, xxxiii. 8 — 11. He ap-
prehended that Job had reasoned against God's severe dis-
pensations towards him, and that he did not humble him-
self under his mighty hand wherewith he was exercised, nor
Avait for him in a due manner ; and therefore, what doth he
propose unto him to bring him unto this duty ? what doth
he reply unto his reasonings and complaints ? ' Behold,' says
he, ver. 12. 'in this thou art not just, I will answer thee ;
God is greater than man ;' ver. 13. ' Why dost thou strive
against him? for he giveth not account of any of his mat-
ters.' Be it that in other things thou art just and innocent,
that thou art free from the things wherewith thy friends
have charged thee; yet in this matter thou art not just; it
is neither just nor equal, that any man should complain of,
or repine against, any of God's dispensations. Yea, but I
suppose that these dealings of God are very grievous, very
dreadful, such as he hath, it may be, scarce exercised to-
wards any from the foundation of the world; to be utterly
destroyed and consumed in a day, in all relations and enjoy-
ments, and that at a time and season when no such thing
was looked for, or provided against; to have a sense of sin
revived on the conscience, after pardon obtained, as it is with
me ; all is one, saith he, if thou complainest, thou art not
just ; and what reason doth he give thereof? why, ' God is
greater than man ;' infinitely so, in power and sovereign glory;
he is so absolutely therein, that 'he giveth not account of any
of his matters ;' and what folly, what injustice is it to com-
plain of his proceedings. Consider his absolute dominion
over the works of his hands, over thyself, and all that thou
hast ; his infinite distance from thee, and greatness above
thee, and then see whether it be just or no to repine against
what he doth. And he pursues the same consideration,
chap, xxxiv. 18, 19. If when kings and princes rule in
righteousness, it is a contempt of their authority to say unto
them, they are wicked and ungodly; then v.iJt thou speak
against him, contend with him, ' that accepteth not the per-
sons of princes, nor regardeth the rich more than the poor ?
for they are all the works of his hands.' And ver. 29. 'When
he giveth quietness, who can make trouble ? and when he

UPON PSALM CXXX. 371

hideth his face, who can behold him ? whether it be done
against a nation, or against a man only.' All is one, what-
ever God doth, and towards whomsoever, be they many or
few, a whole nation or city, or one single person, be they
high or low, rich or poor, good or bad, all are the works of
his hands, and he may deal with them as seems good unto
him. And this man alone, as God afterward declares, made
use of the right and proper mediums to take off Job from
complaining, and to compose his spirit to rest and peace, and
to bring him to wait patiently for God. For whereas his
other friends injuriously charged him with hypocrisy, and
that he had in an especial manner, above other men, deserved
those judgments of God which he was exercised withal ; he
who was conscious unto his own integrity, was only pro-
voked and exasperated by their arguings, and stirred up to
plead his own innocency and uprightness. But this man,
allowing him the plea of his integrity, calls him to the con-
sideration of the greatness and sovereignty of God, against
which there is no rising up. And this God himself after-
ward calls him unto.

Deep and serious thoughts of God's sovereignty, and
absolute dominion or authority over all the works of his
hands, are an effectual means to work the soul unto this
duty. Yea, this is that which we are to bring our souls to.
Let us consider with whom we have to do ; are not we and
all our concernments in his hands, as the clay in the hand
of the potter? and may he not do what he will with his
own? shall we call him unto an account? is not what he
doth good and holy because he doth it? do any repining
thoughts against the works of God arise in our hearts ? are
any complaints ready to break out of our mouths ? let us
lay our hands on our hearts, and our mouths in the dust,
with thoughts of his greatness and absolute sovereignty,
and it will work our whole souls into a better frame.

And this extends itself unto the manners, times, and
seasons of all things whatever. As in earthly things ; if
God will bring a dreadful judgment of fire upon a people,
a nation ; ah, why must it be London ? if on London, why
so terrible, raging, and unconquerable ? why the city, not
the suburbs? why my house, not my neighbours? why had
such a one help and I none ? all these things are wholly to

2b 2

372

AN EXPOSITIOX

be referred to God's sovereign pleasure. There alone can
the soul of man find rest and peace. It is so in spiritual
dispensations also.

Thus Aaron, upon the sudden death of his two eldest
sons, being minded by Moses of God's sovereignty and
holiness, immediately held his .peace, or quietly humbled
himself under his mighty hand, Levit. x. 3, 4. And David,
when things were brought into extreme confusion by the
rebellion of Absalom, followed by the ungodly multitude of
the whole nation, relinq uisheth all other arguments and pleas,
and lets go complaints in a resignation of himself and all
his concernments unto the absolute pleasure of God, 2 Sam.
XV. 25, 26. And this in all our extremities must we bring
our souls unto, before we can attain any rest or peace, or
the least comfortable persuasion that we may not yet fall
under greater severities, in the just indignation of God
against us.

2. The wisdom of God is also to be considered and sub-
mitted unto. Job ix. 4. ' He is wise in heart: who hath
hardened himself against him and prospered V This the pro-
phet joins with his greatness and sovereignty, Isa. xl. 12 —
14. ' There is no searching of his understanding,' ver. 28.
And the apostle winds up all his considerations of the works
of God, in a holy admiration of his knowledge and wisdom^
whence his 'judgment becomes unsearchable, and his ways
past finding out ;' Rom. xi.33, 34. He seeth and knoweth
all things, in all their causes, effects, consequences, and
circumstances, in their utmost reach and tendency, in their
correspondencies one unto another, and suitableness unto
his own glory, and so alone judgeth aright of all things.
The wisest of men, as David speaks, walk in a shade. We
see little, we know little, and that but of a very few things,
and in an imperfect manner; and that of their present ap-
pearances, abstracted from their issues, successes, ends, and
relations unto other things. And if we would be farther
wise in the works of God, we shall be found to be like the
wild ass's colt. What is good for us or the church of God,
what is evil to it or us, we know not at all; but all things
are open and naked unto God. The day will come, indeed,
wherein we shall have such a prospect of the works of God,
see one thing so set against another, as to find goodness.

UPON PSALM cxxx. 373

beauty, and order, in them all; that they were all done in
number, weight, and measure; that nothing could have been
otherwise without an abridgment of his glory and disadvan-
tage of them that believe in him. But for the present, all
our wisdom consists in referring all unto him. He who doth
these things is infinitely wise, he knows what he doth, and
why, and what will be the end of all. We are apt, it may be,
to think, that at such seasons all things will go to rack
with ourselves, with the church, or with the whole world :
how can this breach be repaired, this loss made up, this
ruin recovered ? peace is gone, trade is gone, our sub-
stance is gone, the church is gone, all is gone, confusion
and utter desolation lie at the door. But if a man who is
unskilled and unexperienced should be at sea, it may be,
every time the vessel wherein he is, seems to decline on
either side, he would be apt to conceive, they should be all
cast away; but yet, if he be not childishly timorous, when the
master shall tell him that there is no danger, bid him trust
to his skill and it shall be well with him, it will yield quiet-
ness and satisfaction. We are indeed in a storm, the whole
earth seems to reel and stagger like a drunken man ; but yet
our souls may rest in the infinite skill and wisdom of the
great pilot of the whole creation, who steers all things ac-
cording to the counsel of his will. His works are manifold;
•in wisdom hath he made all these things;' Psal. civ, 24.
And in the same wisdom doth he dispose of them. * All these
things come forth from the Lord of hosts, who is wonder-
ful in counsel, and excellent in working;' Isa. xxviii. 29.
What is good, meet, useful for us, for ours, for the churches,
for the city, for the land of our nativity he knows, and of
creatures not one. This infinite wisdom of God also are we
therefore to resign and submit ourselves unto. His hand in
all his works is guided by infinite wisdom. In thoughts
thereof, in humbling ourselves thereunto, shall we find rest
and peace, and this in all our pressures will work us to a
waiting for him.

3. The righteousness of God is also to be considered in
this matter. That name in the Scripture is used to denote
many excellencies of God, all which are reducible unto the
infinite rectitude of his nature. I intend that at present,
which is called 'justitia regiminis,' his righteousness in rule

374 AN EXPOSITION

or government. This is remembered by Abraham, Gen.
xviii. 25. * Shall not the Judge of all the earth do right?'
And by the apostle : ' Is God unjust who taketh vengeance ?
God forbid.' Tiiis our souls are to own in all the works
of God. They are all righteous; all his who will do no
iniquity, 'whose throne is established in judgment.' How-
ever they may be dreadful, grievous, and seem severe, yet
they are all righteous. It is true, he will sometimes * rise up
and do strange acts, strange works,' Isa. xxviii.21. such as he
will not do often nor ordinarily ; such as shall fill the world
with drend and amazement. He will ' answer his people in
terrible things.' But yet all shall be in righteousness. And
to complain of that which is righteous, to repine against it,
is the highest unrighteousness that may be. Faith then,
fixing the soul on the righteousness of God, is an effectual
means to humble it under his mighty hand. And to help us
herein we may consider,

1. That * God judgetii not as man judgeth.' We judge
by the ' seeing of the eye, and hearing of the ear,' according
to outward appearances and evidences. 'But Godsearcheth
the heart.' We judge upon what is between man and man;
God principally upon what is between himself and man.
And what do we know or understand of these things ? or
what there is in the heart of man ; what purposes, what
contrivances, what designs, what corrupt affections, what
sins, what transactions have been between God and them ;
what warnings he hath given them, what reproofs, what en-
gagements they have made, what convictions they have had,
what use they were putting their lives, their substance, their
families, unto? Alas ! we know nothing of these things, and
so are able to make no judgment of the proceedings of God
upon them ; but this we know, that he ' is righteous in all his
ways, and holy in all his works;' yea, the most terrible of
them. And when the secrets of all hearts shall be revealed,
ah how glorious will be his drowning of the old world, firing
of Sodom, swallowing up of Dathan and Abiram in the earth,
the utter rejection of the Jews, with all other acts of his
providen ce seeming to be accompanied with severity ? And
so will our own trials inward or outward appear to be.

2. God is judge of all the world, of all ages, times,
places, persons, and disposeth of all, so as they may tend

UPON PSALM cxxx. 375

unto the good of the whole, and his own glory in the uni-
verse. Our thoughts are bounded, much more our observa-
tions and abilities to measure things, within a very small
compass. Every thing stands alone unto us, whereby we
see little of its beauty or order; nor do know how it ought
justly to be disposed of. That particular may seem de-
formed unto us, which when it is under his eye, who sees
all at once, past, present, and to come, with all those joints
and bands of wisdom and order, whereby things are related
unto one another, is beautiful and glorious ; for as nothing-
is of itself, nor by itself, nor to itself, so nothing stands
alone ; but there is a line of mutual respect that runs
through the creation, and every particular of it, and that in
all its changes and alterations from the beginning to the
end, which gives it it^ loveliness, life, and order. He that
can at once see but one part of a goodly statue or colossus,
might think it a very deformed piece ; when he that views it
altogether, is assured of its due proportion, symmetry, and
loveliness. Now all things, ages, and persons, all thus at
once are objected unto the sight of God, and he disposeth
them with respect unto the whole, that every one may fill
up its own place, and sustain its part and share in the com-
mon tendency of all to the same end.

And hence it is that in public judgments and calamities,
God oftentimes suffers the godly to be involved with the
wicked, and that not on the account of their own persons,
but as they are parts of that body which he will destroy.
This Job expresseth somewhat harshly, but there is truth in
his assertion, chap. ix. 22, 23. 'This is one thing, therefore
I said it. He destroyeth the righteous with the wicked. If
the scourge slay suddenly, he will laugh at the trial of the
innocent.' God in public desolations oftentimes takes good
and bad together ; a sudden scourge involves them all ; and
this God doth for sundry reasons. As,

1. That he may manifest his own holiness ; which is such
that he can, without the least injustice or oppression, even
upon the account of their own provocations, take away the
houses, possessions, estates, liberties, and lives of the best
of his own saints. For how should a man, any man, the
best of men, be just with God, if he would contend with him?
No man can answer to him one of a thousand, Job ix. 31.

376

AN EXPOSITIOX

This they will also own and acknowledge ; upon the ac-
count of righteousness, none can open his mouth about his
judgments, without the highest impiety and wickedness.

2. He doth so, that his own people may learn to know
his terror, and to rejoice always before him with trembling.
Therefore Job affirms, that ' in the time of his prosperity he
was not secure/ but still trembled in himself with thoughts
of the judgments of God. Doubtless much wretched carnal
security would be ready to invade and possess the hearts of
believers, if God should always and constantly pass them
by in the dispensations of his public judgments.

3. That it may be a stone of offence, and a stumbling-
block unto wicked men, who are to be hardened in their
sins, and prepared for ruin. When they see that all things
fall alike unto all, and that those who have made the
strictest profession of the name and fear of God, fare no
better than themselves, they are encouraged to despise the
warnings of God, and the strokes of his hand; and so to rush
on unto the destruction whereunto they are prepared.

4. God doth it to proclaim unto all the world, that what
he doth here is nofinal judgment, and ultimate determination
concerning things and persons. For who can see the * wise
man dying as a fool,' the righteous and holy perishing in
their outward concernments as the ungodly and wicked, but
must conclude, that the righteous God the judge of all, hath
appointed another day, wherein all things must be called
over again, and every one then receive his final reward, ac-
cording as his works shall appear to have been. And thus
are we to humble ourselves unto the righteousness where-
with the hand of God is always accompanied.

5, His goodness and grace is also to be considered in
all the works of his mighty hands. As there is no unrighte-
ousness in him, so also all that is good and gracious. And
whatever there is in any trouble of allay from the utmost
wrath, is of mere goodness and grace. Thy houses are
burned, but perhaps thy goods are saved ; is there no grace,
no goodness therein? or perhaps thy substance also is con-
sumed, but yet thy person is alive; and should a living man
complain? But say what thou wilt, this stroke is not hell,
which thou hast deserved long ago; yea, it may be a means
of preventing thy going thither; so that it is accompanied

UPON PSALM cxxx. 377

with infinite goodness, patience, and mercy also. And if the
considerations hereof will not quiet thy heart, take heed lest
a worse thing befall thee.

And these things amongst others are we to consider in
God, to lead our hearts into an acquiescing in his will, a
submission under his mighty hand, and a patient waiting for
the issue.

Secondly, Consider our mean and abject condition, and
that infinite distance wherein we stand from him with whom
we have to do. When Abraham, the father of the faithful and
friend of God, came to treat with him about his judgments,
he doth it with this acknowledgment of his condition, that
he was ' mere dust and ashes,' Gen. xviii. 27. a poor abject
creature that God at his pleasure had formed out of the dust
of the earth, and which in a few days was to be reduced again
into the ashes of it. We can forget nothing more pernici-
ously than what we are. * Man is a worm,' saith Bildad, * and
the son of man is but a worm;' Job xxv. 6. And therefore,
says Job himself, ' I have said to corruption, Thou art my
father: and to the worms. Thou art my mother and my sister;'
chap. xvii. 14. His aflSnity, his relation unto them is the
nearest imaginable, and he is no otherwise to be accounted
of; and there is nothing that God abhors more than an ela-
tion of mind in the forgetfulness of our mean frail condition.
'Thou sayest,' said he to the proud prince of Tyrus, 'that thou
art a God,' but, saith he, 'wilt thou say thou art a God in the
hands of him thatslayeth thee?' Ezek. xxviii. 9. That severe
conviction did God provide for his pride. ' Thou shalt be a
man, and no God, in the hand of him that slayeth thee.' And
when Herod prided himself in the acclamations of the vain
multitude (' the voice of a god and not of a man'), the angel
of the Lord filled that god immediately with worms, which
slew him and devoured him, Acts xii. 23. There is indeed
nothing more effectual to abase the pride of the thoughts
of men, than a due remembrance that they are so. Hence
the psalmist prays, Psal. ix. 20. ' Put them in fear, O Lord,
that the nations may know themselves to be but men:' so and
no more : non ii'lJX poor, miserable, frail, mortal man, as the
word signifies. What is man ? what is his life ? what is his
strength ? said one: the dream of a shadow ; a mere nothing;

378 AN EXPOSITION

or, as David much better, * every man living in his best con-
dition is altogether vanity,' Psal. xxxix. 5. And James, ' our
life,' which is our best, our all, ' is but a vapour, that ap-
peareth for a little time, and then vanisheth away;' chap. iv.
14. But enough hath been spoken by many on this subject.
And we that have seen so many thousands each week in one
city carried away to the grave, have been taught the truth
of our frailty, even as with thorns and briers. But I know
not how it comes to pass, there is not any thing we are more
apt to forget, than what we ourselves are. And this puts
men on innumerable miscarriages towards God and one
another. Thou therefore that art exercised under the hand
of God in any severe dispensation, and art ready on all oc-
casions to fill thy mouth with complaints, sit down a little,
and take a right measure of thyself, and see whether this
frame and posture becomes thee. It is the great God against
whom thou repinest, and thou art a man, and that is a name
of a worm, a poor, frail, dying worm ; and it may be whilst
thou art speaking, thou art no more. And wilt thou think
it meet for such a one as thou art, to magnify thyself against
the great possessor of heaven and earth ? Poor clay, poor
dust and ashes, poor dying worm, know thy state and con-
dition, and fall down quietly under the mighty hand of God.
Though thou wranglest with men about thy concernments,
let God alone. The potsherds may contend with the pot-
sherds of the earth ; ' but woe unto him that striveth with
his Maker.'

2. Consider that in this frail condition, we have all
greatly sinned against God. So did Job, chap. vii. 20.
* I have sinned ; what shall I do unto thee, O thou preserver
of men?' If this consideration will not satisfy thy mind,
yet it will assuredly stop the mouths of all the sons of men.
Though all the curses of the law should be executed upon
us, yet * every mouth must be stopped, because all the world
is become guilty before God ;' Rom. iii. 19. 'And why should
a living man complain V saith the prophet. Lam. iii. 39.
Why it may be, it is because that his trouble is great and
inexpressible, and such as seldom or never befell any before
him ; but what then, saith he, ' shall a man complain against
the punishment of his sins ?' If this living man be a sinful

UPON PSALM cxxx. 379

man, as there is none that liveth and sinneth not, whatever
his state and condition be, he hath no ground of murmur-
ing or complaint. For a sinful man to complain, especially
whilst he is yet a living man, is most unreasonable. For,

1. Whatever hath befallen us, it is just on the account
that we are sinners before God ; and to repine against
the judgments of God, that are rendered evidently righteous
upon the account of sin, is to anticipate the condition of
the damned in hell, a great part of whose misery it is, that
they always repine against that sentence and punishment
which they know to be most righteous and holy. If this
were now a place, if that were now my design, to treat of the
sins of all professors, how easy were it to stop the mouths
of all men about their troubles. But that is not my present
business; I speak unto particular persons, and that not with
an especial design to convince them of their sins, but to
humble their souls. Another season may be taken to press
that consideration, directly and professedly also. At pre-
sent let us only, when our souls are ready to be entangled
with the thoughts of any severe dispensation of God, and
our own particular pressures, troubles, miseries, occasioned
thereby, turn into ourselves, and take a view every one of his
own personal provocations. And when we have done so,
see what we have to say to God, what we have to complain
of; let the man hold his tongue, and let the sinner speak.
Is not God holy, righteous, wise, in what he hath done ? and
if he be, why do we not subscribe unto his ways, and sub-
mit quietly unto his will ?

2. But this is not all. We are not only such sinners,
as to render these dispensations of God evidently holy, these
judgments of his, righteous ; but also to manifest, that they
are accompanied with unspeakable patience, mercy, and
grace. To instance in one particular : Is it the burning of
our houses, the spoiling of our goods, the ruin of our estates
alone, that our sins have deserved ? If God had made the
temporary fire on earth, to have been unto us a way of en-
trance into the eternal fire of hell, we had not had whereof
righteously to complain. May we not then see a mixture
of unspeakable patience, grace, and mercy, in every dispen-
sation? and shall we then repine against it? Is it not better
advice, * Go and sin no more, lest a worse thing befall thee V

380 AN EXPOSITION

For a sinner out of hell not to rest in the will of God, not to
humble himself under his mighty hand, is to make himself
guilty of the especial sin of hell. Other sins deserve it, but
repining- against God is principally, yea, only committed in
it. The church comes to a blessed quieting resolution in
this case, Micah vii. 9. ' I will bear the indignation of the
Lord, because I have sinned against him ;' bear it quietly,
patiently, and submit under his hand therein.

3. Consider that of ourselves we are not able to make
a right judgment of what is good for us ; what evil unto us,
or what tends most directly unto our chiefest end ; Psal.
xxxix. 6. ' Surely man walketh in a vain shew ;' CDb)i2 in an
image full of false representations of things ; in the midst
of vain appearances, that he knows not what to choose or
do aright, and therefore spends the most of his time and
strength about things that are of no use or purpose unto him ;
' Surely they are disquieted in vain.' And hereof he gives
one especial instance; 'he heapeth up riches, and knoweth
not who shall gather;' which is but one example of the
manifold frustrations that men meet withal in the whole
course of their lives, as not knowing what is good for them.
We all profess to aim at one chief and principal end, namely,
the enjoyment of God in Christ, as our eternal reward ; and
in order thereunto, to be carried on in the use of the means
of faith and obedience, tending to that end. Now if this be
so, the suitableness or unsuitableness of all other things,
being good or evil unto us, is to be measured by their ten-
dency unto this end. And what know we hereof? as unto
the things of this life, do we know whether it will be best
for us to be rich or poor, to have houses or to be harbour-
less, to abound or to want, to leave wealth and inheritances
unto our children, or to leave them naked unto the provi-
dence of God? do we know what state, what condition will
most further our obedience, best obviate our temptations,
or call most on us to mortify our corruptions ? and if we
know nothing at all of these things, as indeed we do not,
were it not best for us to leave them quietly unto God's
disposal ? I doubt not but it will appear at the last
day, that a world of evil in the hearts of men was stifled by
the destruction of their outward concernments, more by
their inward troubles- That many were delivered from

UPON PSALM CXXX, 381

temptations by it, who otherwise would have been overtaken
to their ruin and scandal of the gospel ; that many a secret
inposthume hath been lanced and cured by a stroke, for
God doth not send judgments on his. own, for judgments'
sake, for punishment' sake ; but always to accomplish some
blessed design of grrace towards them. And there is no one
soul in particular which shall rightly search itself, and con-
sider its state and condition, but will be able to see wisdom,
grace, and care towards itself, in all dispensations of God.
And if I would here enter upon the benefits that through
the sanctifying hand of God, do redound unto believers, by
afflictions, calamities, troubles, distresses, temptations, and
the like effects of God's visitations, it would be of use unto
the souls of men in this case. But this subject hath been
so often, and so well spoken unto, that I shall not insist upon
it. I desire only that we would seriously consider, how
utterly ignorant we are of what is good for us, or useful unto
us, in these outward things, and so leave them quietly unto
God's disposal.

4. We may consider that all these things about which
we are troubled, fall directly within the compass of that
good word of God's grace, that he will make ' all things
work together for the good of them that love him;' Rom. viii.
28. All things that we enjoy, all things that we are deprived
of, all that we do, all that we suffer ; our losses, troubles,
miseries, distresses, in which the apostle instanceth in the
following verses, they shall all ' work together for good ;'
together with one another, and all with, and in subordination
unto, the power, grace, and wisdom of God. It may be, we
see not how, or by what means it may be effected ; but he
is infinitely wise and powerful who hath undertaken it, and
we know little or nothing of his ways. There is nothing
that we have, or enjoy, or desire, but it hath turned unto
some unto their hurt. Riches have been kept for men unto
their hurt. Wisdom and high places have been the ruin of
many. Liberty and plenty are to most a snare. Prosperity
slays the foolish. And we are not of ourselves, in any mea-
sure able to secure ourselves from the hurt and poison that
is in any of these things, but that they may be our ruin also,
as they have already been, and every day are, unto multi-
tudes of the children of men. It is enough to fill the soul

382

AN EXPOSITION

of any man with horror and amazement, to consider the ways
and ends of most of them that are intrusted with this world's
goods. Is it not evident that all their lives they seem in-
dustriously to take care that they may perish eternally?
Luxury, riot, oppression, intemperance, and of late especi-
ally, blasphemy and atheism, they usually give up them-
selves unto. And this is the fruit of their abundance and
security. What now if God should deprive us of all these
things ? Can any one certainly say, that he is worsted there-
by ? might they not have turned unto his everlasting perdi-
tion, as well as they do so of thousands as good by nature,
and who have had advantages to be as wise as we ? and
shall we complain of God's dispensations about them ? And
what shall we say, when he himself hath undertaken to make
all things that he guides unto us, to work together for our
good ? Anxieties of mind, and perplexities of heart about
our losses, is not that which we are called unto in our
troubles ; but this is that which is our duty ; let us consider
whether we love God or no, whether ' we are called accord-
ing to his purpose:' if so. all things are well in his hand, who
can order them for our good and advantage. I hope many
a poor soul will from hence, under all their trouble, be able
to say with him that was banished from his country, and
found better entertainment elsewhere. My friends, I had
perished, if I had not perished; had I not been undone by
fire, it may be I had been ruined in eternal fire, God hath
made all to work for my good.

The end of all these discourses is to evince the reason-
ableness of the duty of waiting on God, which we are pres-
sing from the psalmist. Ignorance of God and ourselves, is
the great principle and cause of all our disquietments. And
this ariseth mostly, not from want of light and instruction,
but for want of consideration and application. The notions
insisted on concerning God are obvious and known unto all;
so are these concerning ourselves; but by whom almost are
they employed and improved as they ought? the frame of
our spirits is as though we stood upon equal terms with
God, and did think with Jonah, that we might do well to be
angry with what he doth ; did we rightly consider him, did
we stand in awe of him as we ought, it had certainly been
otherwise with us.

UPON PSALM cxxx. 383

Influence of the promises into the souPs waiting in time of trouhle.
The nature of them.

Having therefore laid down these considerations from the
second observation taken from the words, namely, that
Jehovah himself is the proper object of the soul's waiting in
the condition described ; I shall only add one direction, how
we may be enabled to perform and discharge this duty aright,
which we have manifested to have been so necessary, so
reasonable, so prevalent for the obtaining of relief; and this
ariseth from another of the propositions laid down for the
opening of these verses not as yet spoken unto ; namely,
that

The word of promise is the soul's great supportment in
waiting for God. So saith the psalmist, ' In his word do I
hope ;' that is, the word of promise. As the word in general
is the adequate rule of all our obedience unto God, and
communion with him; so there are especial parts of it, that
are suited unto these especial actings of our souls towards
him. Thus the word of promise, or the promise in the word,
is that which our faith especially regards, in our hope, trust,
and waiting on God, and it is suited to answer unto the im-
mediate actings of our souls therein. From this word of
promise, therefore, that is, from these promises, doth the soul
in its distress take encouragement to continue waiting on
God, and that on these two accounts:

First, Because they are declarative of God, his mind
and his will ; and, secondly, Because they are communicative
of grace and strength to the soul ; of which latter we shall
not here treat.

First, The end and use of the promise, is to declare, re-
veal, and make known God unto believers, and that in an es-
pecial manner in him, and concerning him, which may give
them encouragement to wait for him.

1. The promises are a declaration of the nature of God,
especially of his goodness, grace, and love. God hath put
an impression of all the glorious excellencies of his nature
on his word, especially as he is in Christ, on the word of
the gospel. There as in a glass do we behold his glory in
the face of Jesus Christ. As his commands express unto us

384

AN EXPOSITION

his holiness, his threatenings, his righteousness, and severity;
so do his promises, his goodness, grace, love, and bounty.
And in these things do we learn all that we truly and solidly
know of God ; that is, we know him in and by his word. The
soul, therefore, that in this condition is waiting on, or for
God, considers the representation which he makes of him-
self, and of his own nature in and by the promises, and re-
ceives supportment and encouragement in its duty. For if
God teach us by the promises what he is, and what he will
be unto us, we have firm ground to expect from him all
fruits of benignity, kindness, and love. Let the soul frame in
itself that idea of God, which is exhibited in the promises,
and it will powerfully prevail with it to continue in an ex-
pectation of his gracious returns; they all expressing good-
ness, love, patience, forbearance, long-suffering, pardoning
mercy, grace, bounty, with a full satisfactory reward. This is
the beauty of the Lord mentioned with admiration by the pro-
phet; 'How great is his goodness ! how great is his beauty !'
Zech.ix. 17. which is the great attractive of the soul to adhere
constantly unto him. Whatever difficulties arise, whatever
temptations interpose, or wearisomeness grows upon us, in
our straits, troubles, trials, and desertions, let us not en-
tertain such thoughts of God, as our own perplexed imagi-
nations may be apt to suggest unto us. This would quickly
cast us into a thousand impatiencies, misgivings, and mis-
carriages; but the remembrance of, and meditation on, God
in his promises as revealed by them, as expressed in them,
is suited quite unto other ends and purposes. There appears,
yea, gloriously shines forth, that love, that wisdom, that
goodness, tenderness, and grace, as cannot but encourage a
believing soul to abide in waitine; for him.

2. The word of promise doth not only express God's
nature as that wherein he proposeth himself unto the con-
templation of faith, but it also declares his will and purpose
of acting towards the soul suitable unto his own goodness
and grace. For promises are the declarations of God's pur-
pose and will, to act towards believers in Christ Jesus, ac-
cording to the infinite goodness of his own nature, and this
is done in great variety, according to the various conditions
and wants of them that do believe. They all proceed from

UPON PSALM cxxx. 385

the same spring of infinite grace, but are branched into in-
numerable particular streams according as our necessities
do require. To these do waiting souls repair for stay and
encouragement. Their perplexities principally arise from
their misapprehensions of what God is in himself, and of
what he will be unto them : and whither should they repair
to be undeceived, but unto that faithful representation that
he hath made of himself and his will in the word of his grace?
' For no man hath seen God at any time; the only begotten
Son, who is in the bosom of the Father, he hath revealed
him;' John i. 18. Now the gospel is nothing but the word of
promise explained in all the springs, causes, and effects of
it; thither must we repair to be instructed in this matter.
The imaginations and reasonings of men's hearts will but
deceive them in these things. The informations or instruc-
tions of other men may do so ; nor have they any truth in
them, farther than they may be resolved into the word of pro-
mise. Here alone they may find rest and refreshment. The
soul of whom we speak, is under troubles, perplexities, and
distresses, as to its outward condition; pressed with many
straits it may be on every hand ; and, as to its spiritual
estate, under various apprehensions of the mind and will of
God towards it, as hath before at large been explained. In
this condition it is brought in some measure unto a holy
submission unto God, and a patient waiting for the issue of
its trials. In this estate it hath many temptations to, and
much working of, unbelief. The whole of its opposition
amounts to this, that it is neglected of God, that its way is
hid, and his judgment is passed over from him, that it shall
not be at present delivered, nor hereafter saved. What
course can any one advise such a one unto for his relief,
and to preserve his soul from f^iinting or deserting the duty
of waiting on God wherein he is engaged, but only this, to
search and inquire what revelation God hath made of him-
self and his will concerning him in his word. And this the
promise declares. Here he shall find hope, patience, faith,
expectation, to be all increased, comforted, encouraged.
Herein lies the duty and safety of any in this condition.
Men may bear the first impression of any trouble with the
strength, courage, and resolution of their natural spirits;
under some continuance of them they may support them-

VOL. XIV. 2 c

386 AN EXPOSITION

selves with former experiences, and other usual springs and
means of consolation. But if their wounds prove difficult
to be cured, if they despise ordinary remedies, if their dis-
eases are of long continuance, this is that which they must
betake themselves unto. They must search into the word of
promise, and learn to measure things, not according to the
present state and apprehensions of their mind, but accord-
ing unto what God hath declared concerning them. And
there are sundry excellencies in the promises when hoped in,
or trusted in, that tend unto the establishment of the soul in
this great duty of waiting. As,

1. That grace in them, that is, the good will of God in
Christ, for help, relief, satisfaction, pardon, and salvation, is
suited unto all particular conditions and wants of the soul.
As light ariseth from the sun, and is diffused in the beams
thereof to the especial use of all creatures, enabled by a vi-
sive faculty to make use of it ; so cometh grace forth from
the eternal good will of God in Christ, and is diffused by the
promises, with a blessed contemporation unto the conditions
and wants of all believers. There can nothing fall out be-
tween God and any soul, but there is grace suited unto it in
one promise or another, as clearly and evidently, as if it
were given unto him particularly and immediately. And
this they find by experience, who at any time are enabled to
mix effectually a promise with faith.

2. The word of promise hath a wonderful, mysterious,
especial impression of God upon it. He doth by it secretly
and ineffably communicate himself unto believers. When
God appeared in a dream unto Jacob, he awaked and said,
* God is in this place, and I knew it not.' He knew God
was every where, but an intimation of his especial presence
surprised him. So is a soul surprised when God opens
himself and his grace in a promise unto him. It cries out,
' God is here, and I knew it not.' Such a near approach of
God in his grace it finds, as is accompanied with a refresh-
ing surprisal.

3. There is an especial engagement of the veracity and
truth of God in every promise. Grace and truth are the two
ingredients of an evangelical promise ; the matter and form
whereof they do consist. I cannot now stay to chew where-
in thi-s especial engagement of truth in the promise doth

UPON PSALM cxxx. 387

consist. Besides, it is a thing known and confessed. But
it hath an especial influence to support the soul when hoped
in, in its duty of waiting. For that hope can never make
ashamed, or leave the soul unto disappointments, which stays
itself on divine veracity under a special engagement.

And this is that duty which the psalmist engageth him-
self in, and unto the performance of, as the only way to ob-
tain a comfortable interest in that forgiveness which is with
God, and all the gracious effects thereof. And in the hand-
ling hereof, as we have declared its nature and necessity,
so we have the psalmist's directions for its practice, unto
persons in the like condition with him, for the attaining of
the end by him aimed at; so that it needs no farther appli-
cation. That which remains of the psalm is the address
which he makes unto others, with the encouragement which
he gives them to steer the same course with himself; and
this he doth in the two last verses, which, to complete the
exposition of the whole psalm, I shall briefly explain and
pass through, as having already dispatched what I princi-
pally aimed at.

Ver. 7. — ' Let Israel hope in the Lord: for with the Lord
there is mercy, and with him is plenteous redemption.

Ver. 8. — And he shall redeem Israel from all his iniqui-
ties.*

I shall proceed in the opening of these words, according
unto the method already insisted on. First, the meaning of
the principal words shall be declared ; then the sense and
importance of the whole. Thirdly, the relation that they
have unto the condition of the soul expressed in the psalm
must be manifested ; from all which, observations will arise
for our instruction and direction in the like cases, wherein
we are or may be concerned.

' Let Israel hope in the Lord ;' nin>"?K bmw bn* ' Hope
Israel in Jehovah.' Trust or expect ; the same word with
that, ver. 5. * In his word do I hope ;' properly, to expect,
to look for, which includes hope, and adds some farther de-
gree of the soul's acting towards God ; it is an earnest look-
ing after the thing hoped for ; * expecta ad Dominum ;' hope
in him, and look up to him ; 'for with the Lord,' ' quia' or *quo-
niam,' because, seeing that with the Lord ; TDnn 'mercy ;' the
verb substantive, as usual, is omitted, which we supply, ' there

2 c 2

388 AN EXPOSITION

is mercy/ grace, bounty, goodness, good will. This word is
often joined withanother, discovering its importance,andthat
is DDH ' truth.' noxi TDn ' goodness,' or ' mercy and truth.'
These are, as it were, constituent parts of God's promises.
It is of goodness, grace, bounty, to promise any undue mercy;
and it is of truth or faithfulness to make good what is so
promised. The LXX. commonly render this word hytXwg,
that is, ' pardoning mercy,' as it is every where used in the
New Testament.

' And with him is plenteous redemption ;' lOj; ' with him,'
as before speaking unto God, ver. 4. ID^ ' with thee' there is ;
the meaning of which expression hath been opened at large.
Redemption nnD from r\lD ' to redeem ;' the same with ]inD
XvTptodig, a7roAvrpwo-<t", ' redemption :' this word is often used
for a proper redemption, such as is made by the intervention
of a price, and not a mere assertion unto liberty by power,
which is sometimes also called redemption. Thus it is said
of the money that the first-born of the children of Israel,
which were above the number of the Leyites, were redeemed
with, that Moses took \VlDn the 'redemption;' that is, the re-
demption-money, the price of their redemption. Numb. iii.
49. Psal. xlix. 8. The redemption of men's souls is pre-
cious ; it cost a great price. The redemption then that is
with God, relates unto a price ; goodness or mercy with re-
spect unto a price, becomes redemption, that is actively, the
cause or means of it. What that price is, see Matt. xx. 20.
1 Pet. i. 18.

' Plenteous redemption,' nmn ' multa, copiosa,' much,
abundant, plenteous. It is used both for quantity and qua-
lity ; much in quantity, or plenteous, abundant ; and in qua-
lity, that is, precious, excellent. And it is applied in a good
and bad sense ; so it is said of our sins, Ezek. ix. 6. our sins
Q1 are ' increased' or ' multiplied,' or are ' great;' many in
number, and heinous in their nature or quality. And in the
other sense, it is applied unto the mercy of God, whereby
they are removed ; it is great or plenteous, it is excellent or
precious.

Ver. 8. 'And he,' that is, the Lord Jehovah, he with
whom is plenteous redemption, niD* ' shall redeem ;' or make
them partakers of that redemption that is with him. ' He
shall redeem Israel,' that is, those who hope and trust in him-

UPON PSALM cxxx. 389

'From all his iniquities;' vmJiy bZLD ' iiis iniquities,' that
is, of the elect Israel, and every individual amongst them.
But the word signifies trouble as well as sin, especially that
trouble or punishment that is for sin. So Cain expresseth
himself, upon the denunciation of his sentence ; ^{Vli^3D Olj^ ^nj
'my sin,' that is, the punishmentthouhastdenounced against
my sin, ' is too great or heavy for me to bear ;' Gen. iv. 13.
There is a near affinity between sin and trouble; ' noxam
poena sequitur,' punishment is inseparable from iniquity. ]'\^
then the word here used signifies either sin, with reference
unto trouble due to it ; or trouble, with respect unto sin
whentie it proceeds. And both may here be well intended.
' God shall redeem Israel from all his sins, and troubles that
have ensued thereon.' And this is the signification of the
words, which indeed are plain and obvious.

And these words close up the psalm. He who began
with depths, his own depths of sin and trouble, out of which,
and about which, he cried out unto God, is so encouraged by
that prospect of grace and forgiveness with God, which by
faith he had obtained, as to preach unto others, and to sup-
port them in expectation of deliverance from all their sin
and trouble also.

And such for the most part are all the exercises and
trials of the children of God. Their entrance may be a
storm, but their close is a calm. Their beginning is often-
times trouble, but their latter end is peace; peace to them-
selves, and advantage to the church of God. For men in
all ages coming out of great trials of their own, have been
the most instrumental for the good of others. For God doth
not greatly exercise any of his, but with some especial end
for his own glory.

Secondly, The sense and intendment of the psalmist in
these words, is to be considered; and that resolves itself into
three general parts.

1. An exhortation or admonition; ' Israel hope in the
Lord,' or * expect Jehovah.'

2. A ground of encouragement unto the performance of
the duty exhorted unto ; ' Because with the Lord there is
much, plenteous, abundant, precious redemption.'

3. A gracious promise of a blessed issue, which shall be

390

AN EXPOSITION

given unto the performance of this duty ; ' He shall redeem
Israel from all his sins, and out of all his troubles.'

In the exhortation there occurs,

l.The persons exhorted ; that is, Israel; not Israel ac-
cording to the flesh ; for they are ' not all Israel which are
of Israel,' Rom. ix. 6. but it is the Israel mentioned, Psal.
Ixxiii. 1. The whole Israel of God, to whom he is good,
such as are of a clean heart ; that is, all those who are in-
terested in the covenant, and do inherit the promise of their
forefathers, who was first called by that name. All believers ;
and the psalmist treats them all in general in this matter.

1. Because there is none of them but have their trials
and entanglements about sin, more or less. As there is
'none that liveth and sinneth not;' so there is none sin-
neth, and is not entangled and troubled. Perhaps then,
they are not all of them in the same condition with him,
in the depths that he was plunged into. Yet more or less,
all and every one of them is so far concerned in sin, as to
need his direction. All the saints of God either have been,
or are, or may be, in these depths. It is a good saying of
Austin on this place, * Valde sunt in profundo qui non cla-
mant de profundo.' 'None so in the deep as they who do not
cry and call out of the deep.' They are in a deep of security,
who are never sensible of a deep of sin.

2. There is none of them, whatever their present condi-
tion be, but they may fall into the like depths with those of the
psalmist. There is nothing absolutely in the covenant, nor
in any promise, to secure them from it. And what befalletli
any one believer, may befall them all. If any one believer
may fall totally away, all may do so, and not leave one in
the world, and so an end be put to the kingdom of Christ ;
which is no small evidence that they cannot so fall. But
they may fall into depths of sin ; that some of them have
done so, we have testimonies and instances beyond excep-
tion. It is good then, that all of them should be prepared
for that duty which they may all stand in need of, and a
right discharge of it. Besides, the duty mentioned is not
absolutely restrained to the condition before described. But
it is proper and accomodate unto other seasons also. There-
fore are all the Israel of God exhorted unto it.

UPON PSALM CXXX. 391

2. The duty itself, is hoping in Jehovah, with such a
hope or trust, as hath an expectation of relief joined with it.
And there are two things included in this duty.

1. The renunciation of any hopes, in expectation of de-
liverance either from sin or trouble, any other way : * hope in
Jehovah ;' this is frequently expressed, where the perform-
ance of this duty is mentioned. See Hos. xiv. 3. Jer. iii.
22, 23. And we have declared the nature of it in the expo-
sition of the first and second verses.

2. Expectation from him ; and this also hath been in-
sisted on in the observations from the verses immediately
preceding, wherein also the whole nature of this duty was
explained, and directions were given for the due perform-
ance of it.

2. The encouragement tendered unto this duty, is the next
thing in the words; * For with the Lord is plenteous redemp-
tion :' wherein we may observe,

1. What it is that he professeth, as the great encourage-
ment unto the duty mentioned, and that is redemption ; the
redemption that is with God : upon the matter the same with
the forgiveness before-mentioned; mercy, pardon, benignity,
bounty. He doth not bid them hope in the Lord, because
they were the seed of Abraham, the peculiar people of
God, made partakers of privileges above all the people in
the world ; much less because of their worthiness, or that
good that was in themselves, but merely upon the account
of mercy in God ; of his grace, goodness, and bounty. The
mercy of God, and the redemption that is with him, is the
only ground unto sinners for hope and confidence in him.

2. There are two great concernments of this grace, the
one expressed, the other implied in the words. The first is,
that it is much, plenteous, abundant. That which princi-
pally discourageth distressed souls from a comfortable wait-
ing on God, is, their fears lest they should not obtain mercy
from him, and that because their sins are so great, and so
many; or attended with such circumstances and aggrava-
tions, as that it is impossible they should find acceptance
with God. This ground of despondency and unbelief the
psalmist obviates, by representing the fulness, the plenty,
the boundless plenty of the mercy that is with God. It is
such as will suit the condition of the greatest sinners in

392

AN EXPOSITION

their greatest depths; the stores of its treasures are inex-
haustible. And the force of the exhortation doth not lie
so much in this, that there is redemption with God, as that
this redemption is plenteous or abundant.

2. Here is an intimation in the word itself, of that rela-
tion which the goodness and grace of God proposed, hath
to the blood of Christ; whence it is called redemption.
This, as was shewed in the opening of the words, hath re-
spect unto a price : the price whereby we are bought, that
is, the blood of Christ. This is that whereby way is made
for the exercise of mercy towards sinners; redemption,
which properly denotes actual deliverance, is said to be with
God, or in him, as the effect in the cause. The causes of it
are, iiis own grace and blood of Christ. There are these pre-
pared for the redeeming of believers from sin and trouble,
unto his own glory. And herein lieth the encouragement that
the psalmist proposeth unto the performance of the duty
exhorted unto; namely, to wait on God. It is taken from
God himself, as all encouragements unto sinners to draw
nigh unto him, and to wait for him, must be. Nothing but
himself can give us confidence to go unto him. And it is
suited unto the state and condition of the soul under con-
sideration. Redemption and mercy are suited to give relief
from sin and misery.

3. The last verse contains a promise of the issue of the
performance of this duty ; ' He shall redeem his people
from all their iniquities.' Two things are observable in the
words.

1. The certainty of the issue; or event of the duty
mentioned mD' Kim ' and he shall ;' or, ' he will redeem ;' he
will assuredly do so. Now, although this in the psalmist is
given out by revelation, and is a new promise of God ; yet,
as it relates to the condition of the soul here expressed, and
the discovery made by faith, of forgiveness and redemption
with God, the certainty intended in this assertion is built
upon the principles before laid down. Whence therefore
doth it appear, whence may we infallibly conclude, that
God will redeem his Israel from all their iniquities? I
answer,

1. The conclusion is drawn from the nature of God.
There is forgiveness and redemption with him, and he will

UPON PSALM cxxx. 393

act towards his people suitably to his own nature. There is
redemption with him, and therefore he will redeem; forgive-
ness with him, and therefore he will forgive. As the con-
clusion is certain and infallible, that wicked men, ungodly
men, shall be destroyed, because God is righteous and holy;
his righteousness and holiness indispensably requiring their
destruction ; so is the redemption and salvation of all that
believe, certain on this account; namely, because there is
forgiveness with him ; he is good and gracious, and ready to
forgive; his goodness and grace requires their salvation.

2. The conclusion is certain upon the account of God's
faithfulness in his promises. He hath promised, that those
who wait on him ' shall not be ashamed ;' that their expec-
tation shall not be disappointed ; whence the conclusion is
certain, that in his time and way they shall be redeemed.

2. There is the extent of this deliverance or redemption ;
'shall redeem Israel from all their iniquities.' It was shewed
in the opening of the verse, that this word denotes either
sin procuring trouble, or trouble procured by sin ; and there
is a respect unto both sin and its punishment. From both,
from all of both kind, God will redeem his Israel. Not this
or that evil ; this or that sin, but from all evil, all sin. He
will take all sins from their souls, and wipe all tears from
their eyes. Now God is said to do this on many accounts.

1. On the account of the great cause of all actual deli-
verance and redemption, the blood of Christ. He hath laid
an assured foundation of the whole work ; the price of re-
demption is paid, and they shall in due time enjoy the ef-
fects and fruits of it.

2. Of the actual communication of the effects of that re-
demption unto them. This is sure to all the elect of God, to
his whole Israel. They shall all be made partakei's of them.
And this is the end of all the promises of God, and of the
grace and mercy promised in them; namely, that they should
be means to exhibit and give out to believers that redemp-
tion which is purchased and prepared for them ; and this is
done two ways.

1. Partially, initially, and gradually, in this life. Here
God gives in unto them the pardon of their sins being
justified freely by his grace ; and in this sanctification of
them through his Spirit, gives them delivery from the power

394 AN EXPOSITION

and dominion of sin. Many troubles also he delivers them
from, and from all as far as they are penal, or have any
mixture of the curse in them.

2. Completely ; namely, when he shall have freed them
from sin and trouble, and from all the effects and conse-
quents of them, by bringing them unto the enjoyment of
himself in glory.

Thirdly, The words being thus opened, we may briefly, in
the next place, consider what they express concerning the
state, condition, or actings of the soul, which are represented
in this psalm.

Having himself attained unto the state before described,
and being engaged resolvedly into the performance of that
duty which would assuredly bring him into a haven of full
rest and peace ; the psalmist applies himself unto the residue
of the Israel of God, to give them encouragement unto this
duty with himself, from the experience that he had of a
blessed success therein. As if he had said unto them ; Ye
are now in afflictions, and under troubles, and that upon the
account of your sins and provocations. A condition, I con-
fess, sad and deplorable ; but yet there is hope in Israel con-
cerning these things. For consider how it hath been with
me, and how the Lord hath dealt with me. I was in depths
inexpressible, and saw for awhile no way or means of de-
livery. But God hath been pleased graciously to reveal
himself unto me, as God pardoning iniquity, transgression,
and sin ; and in the consolation and supportment which I
have received thereby, I am waiting for a full participation
of the fruits of his love. Let me therefore prevail with you
who are in the like condition, to steer the same course with
me. Only let your expectations be fixed in mercy and so-
vereign grace, without any regard unto any privilege or
worth in yourselves. Rest in the plenteous redemption,
those stores of grace which are with Jehovah, and according
to his faithfulness in his promises, he will deliver you out of
all perplexing troubles.

Having thus opened the words, I shall now only name
the doctrinal observations that are tendered from them, and
so put a close to these discourses. As,

Obs. 1. The Lord Jehovah is the only hope for sin-dis-
tressed souls. ' Hope in the Lord.' This hath been suffici-

UPON PSALM cxxx. 395

ently discovered and confirmed on sundry passages in the
psalm.

Ohs. 2. The ground of all hope and expectation of re-
lief in sinners, is mere grace, mercy, and redemption. 'Hope
in the Lord, for with him there is redemption.' All other
grounds of hope are false and deceiving.

Obs. 3. Inexhaustible stores of mercy and redemption,
are needful for the encouragement of sinners to rest and wait
on God. 'With him is plentiful redemption.' Such is your
misery, so pressing are your fears and disconsolations, that
nothing less than boundless grace can relieve or support
you ; there are therefore such treasures and stores in God as
are suited hereunto. With him is ' plenteous redemption.'

Ohs. 4. The ground of all the dispensation of mercy,
goodness, grace, and forgiveness, which is in God to sinners,
is laid in the blood of Christ. Hence it is here called 're-
demption.' Unto this also we have spoken at large before.

Ohs. 5. All that wait on God on the account of mercy
and grace shall have an undoubted issue of peace. ' He
shall redeem Israel. ' Let him,' saith God, * lay hold on my
arm, that he may have peace, and he shall have peace;'
Isa. xxvii. 5.

Ohs. 6. Mercy given to them that wait on God, shall in
the close and issue, be every way full and satisfying. ' He
shall redeem his people from all their iniquities.'

And these propositions do arise from the words, as ab-
solutely considered, and in themselves. If we mind their
relation unto the peculiar condition of the soul represented
in this psalm, they will yet afford us the ensuing observations.

Obs. 1. They who out of depths have by faith and wait-
ing obtained mercy, or are supported in waiting for a sense
of believed mercy and forgiveness, are fitted, and only they
are fitted, to preach and declare grace and mercy unto
others.

This was the case with the psalmist. Upon his emerg-
ing out of his own depths and straits, he declares the
mercy and redemption whereby he was delivered, unto the
whole Israel of God.

Obs. 2. A saving participation of grace and forgiveness,
leaves a deep impression of its fulness and excellency on the

39G AN EXPOSITION, &C.

soul of a sinner ; so was it here with the psalmist. Having
himself obtained forgiveness, he knows no bounds or mea-
sure, as it were, in the extolling of it. There is with God
mercv, redemption, plenteous redemption, redeeming from
all iniquity ; I have found it so, and so will every one do
that shall believe it.

Now these observations might all of them, especially the
two last, receive a useful improvement. But whereas what
I principally intended from this psalm, hath been at large
insisted on, upon the first verses of it, I shall not here
farther draw forth any meditations upon them, but content
myself with the exposition that hath been given of the
design of the psalmist, and sense of his words in these last
verses.

A

TREATISE

OF THE

DOMINION OF SIN AND GRACE,

SIN'S REIGN IS DISCOVERED,

IN WHOM IT IS, AND IN WHOM IT IS NOT: HOW THE LAW SUPPORTS IT;

HOW GRACE DELIVERS FROM IT, BY SETTING UP ITS

DOMINION IN THE HEART.

For sin shall not have dominion over you, for ye are not under the law
but under grace. — Rom. vi. 14.

TO THE SERIOUS READER.

One of the great gospel inquiries that a Christian
ought to be most critical and curious in resolving to
himself, upon the most impartial examination of his
own heart, concerning his spiritual state, and standing
in grace, is, Whether he be in the faith or no? which
doubt can be resolved but two ways ; either by faith
itself, closing with its true objects as offered in the
gospel in its direct act; and so it evidenceth itself,
being the evidence of things not seen, as all the na-
tural senses evidence themselves by their own acts
upon their proper objects : for he that sees the sun,
hath argument enough to himself, that he is not blind,
but hath a seeing eye; and faith, therefore, is frequently
represented to us by seeing, as John vi. 40. and else-
where; which evidence is according to the degrees of
faith, weaker or stronger, and hence carries lesser or
greater assurances with it; but such as are of the
highest and best nature, giving the greatest glory to
the grace and truth of God, and the firmest stay to the
soul in the greatest storms of temptation, being as an
anchor fastened within the veil, sure and steadfast. Or
else additionally, that our joy may be full; and for
farther confirmation, especially in such cases wherein
our faith seems to fail us, and we are like Thomas,
God hath out of his abundant grace in the gospel pro-
vided arguments for us to raise from spiritual sense, to
judge of our state and standing by. But this requires
the teachings of the Spirit, and thence a spirit of dis-
cerning, experience of, and insight into, our own hearts
and ways, with senses exercised by reason of use, that

CCCC TO THE SERIOUS READER.

these grounds and arguments may be matter of comfort
and establishment unto us.

I call these latter evidences, subordinate ones, and
additional to that of faith, of great use by way of esta-
blishment and confirmation unto believers, provided
they be not abused to sole resting- and reliance upon
them, to the great prejudice of our life of faith, for w^e
live by faith (so must all repenting sinners vi^hen they
have attained to the highest pitch of holiness in this
life), and not by sense, no, not spiritual sense ; it is a
good handmaid to faith, but no good mistress to it.

Moreover, trials of this nature are often of a marvel-
lous awakening and convincing nature unto poor se-
cure sinners, formal and hypocritical professors, for
many of them hold true with great demonstration in
the negative, 1 John iii. 14. 'He that loveth not his
brother, abideth in death.' And ver. 10. ' In this the
children of God and the children of the devil are mani-
fest : whosoever doeth not righteousness is not of God,
neither he that loveth not his brother.' Now these tests
come upon an unregenerate man, as clear and strong
convictions of his undone estate, when by gospel light
shining into his dark heart, it evidently appears, that
there is a total absence of such eminent graces, that are
inseparable from a child of God. But when a poor
broken-hearted, self-condemning sinner comes to try
himself by these tests, especially under great tempta-
tion, he chargeth all that he finds in himself for hypo-
crisy, formality, and sin, sits altogether in darkness in
respect of those sparks of internal light, and is fain at
last when he hath broken all his flints, and worn out
all his steel, in compassing himself about with sparks
of his own kindling, to turn unto Christ by faith, ' as a
prisoner of hope, believing in hope against hope ;' and
from him to fetch by a direct act of faith, as from the
sun of righteousness, all his light of life and comfort,

TO THE SERIOUS READER. CCCCl

and then he will be able to light all his small tapers,
yea, all inferior arguments of his good estate will
flow in with much enlargement, and increase of con-
solation. As streams of living water flowing forth of
the fountain, set open for sin and for uncleanness, into
the belly of the true believing sinner, receiving by faith
of the fulness of Christ through the Spirit, abundantly
supplying him with rivers of true, substantial, living
graces and consolations, being filled with the fruits of
righteousness, to the praise and glory of Christ.

Now among disquisitions of this latter nature and
use, this is none of the least, whether we are under the
dominion of sin or no ; either we are or are not ; if we
are, our state is most certainly dangerous; for such are
under the law, and the law hath concluded all under
wrath. If we are not under sin's dominion, we are in
a blessed and happy estate, being under grace ; for
these two dominions divide the world, and every son
and daughter of Adam is under one or the other, and
none can be under both at the same time. Now our
being under grace can be no way better evidenced than
by our being in Christ by faith, for he that is so ' is a
new creature, is passed from death to life,' will still be
mortifying sin, the strong man in sin's dominion being
cast out; and therefore faith is said to be our victory,
through the supply of all grace received from Jesus
Christ. Indeed, it calls for no small spiritual skill and
understanding, to pass a right judgment in these matters.
Undoubtedly many are deceived in taking wrong mea-
sures to search out these deep things of God, taking
them to belong to the mere faculties and endowments
of a natural man, not considering that they are of the
Spirit's revelation only. And hence it is, that many poor
creatures in a bondage state under the law, and there-
fore under sins dominion, do work like slaves in the
dunghill of their own hearts, to find out some natural
VOL, XIV. 2 n

CCCCll TO THE SERIOUS HEADER.

relio'ion or moral goodness in themselves, to recom-
mend them unto God ; but, such recommendation must
be under the law, it cannot be under grace; and therefore,
such are under the dominion of sin infallibly, as the
Israelites were, ' which followed after the law of rio^hte-
ousness, but attained not unto the law of righteousness.
Wherefore? Because they sought it not by faith, but as
it were by the works of the law. For they stumbled at
that stumbling-stone ;' Rom. ix. 31, 32. And it is greatly
to be bewailed, that many professors that sit under the
means of grace, are so tender of their secure and pal-
liated consciences, that they cannot endure that the
rays of true gospel light should shine directly into
their hearts, bqing contented with a name only, that
they do live ; they are loath to come to any narrow
search or trial, lest they should be found out, and ap-
pear to themselves in their ugly shapes, whilst they are
willing that all the world should have a good opinion
of them; under which they cannot admit of any inward
disturbances, but desire to sleep in a whole skin.

Others there are, sincere, broken-hearted believers,
scared at the rock of presumption, on which they see
so many professors wrecked daily, are apt to fall upon
the other extreme, and too wrongfully, to free grace,
condemn themselves, as being under the dominion of
sin, and therefore censure themselves to be under the
law and wrath, notwithstanding all their seeming faith
and holiness, calling that presumption, and this hypo-
crisy. Hence, returning to a kind of ' spirit of bondage
again to fear,' their faith is shaken by prevailing un-
belief, their peace is broken, and all gospel ordinances
rendered ineflfectual, as to their true ends of profit,
edification, and comfort. Hence, though they are truly
under grace, they do not know, or rather through
temptation, will not acknowledge it, ' but go mourning
all the day long, because of the oppressor and the

TO THE SERIOUS READER. CCCCIU

enemy.' But 1 beseech such a poor soul to consider a
little, and not ' to receive the grace of God in vain.'
Dost thou groan under the usurpation and oppression
of remaining sin, and is this the dominion of it ? is there
no difference between sin's dominion, and sin's tyranny
and usurpation? Dominion is upon account of right
of conquest, or subjection, there is upon both that sin
reigns in, carnal and unregenerate men, 'who yield
up their members as instruments of unrighteousness
unto sin, but you reckon yourselves dead unto sin,'
having no joy in its pre valency, but grief; being-
planted in this respect, ' in the likeness of Christ's
death, who died unto sin once, but dieth no more. Sin
shall have no more dominion over him ; likewise reckon
ye also yourselves dead indeed unto sin, but alive un-
to God through Jesus Christ our Lord:' i.e. to be
under grace, to put yourself freely and joyfully under
the conduct and dominion of Jesus Christ, and to keep
up a continual fight and opposition against the prevail-
ing power of sin. Indeed sin will often, as an out-lying
watchful enemy, make its assaults and incursions on
the best of God's children, as it did on David, Hezekiah,
Peter ; and though it may make breaches upon them,
sin shall not have a dominion, and set up a throne of
iniquity in their hearts. Grace will beat out sin's
throne; for indeed, the words of this text, that is, the
subject of the ensuing treatise, carry the force of a pro-
mise to the saints, to animate and encourage them to
fight against sin, under the banner of our Lord Jesus,
' the captain of our salvation made perfect through suf-
ferings; for sin shall not have dominion,' &c.

In treating of which text, this late learned and re-
verend author hath acted the part of a good workman,
that rightly divided the word of God (as in all his
other writings of the like nature), giving every one their
portion, as it belongs to them, with so much perspi-

2 d2

CCCCIV TO THE SERIOUS READER.

cuity and demonstration, that if (Clnnstian reader) thou
wilt afford a little time and pains to read, meditate,
dilate, and digest well, the truths here laid before thee,
through the blessing of the God of all grace, thou wilt
find much satisfaction and real spiritual advantage
unto thy soul, either to awaken and recover thee from
under the dominion of sin (the dangerous and palpable
symptoms thereof, being here plainly made manifest),
or else to discover thy happy estate jn being taken from
' under the law,' and brought under the dominion of
grace, whereby thou mayest assume great encourage-
ment to thyself, to proceed more cheerfully in ' running
the race set before thee,'

It is enough to say, that the author hath left his
encomium firmly rooted in the minds of all pious and
learned men, that are acquainted with his writings,
polemic or practical : yea, his renown will always
be great in after generations among the churches of
Christ, and all true lovers of the great truths of the
gospel. And that he is the author of this small tract, is
sufficient to recommend it to thy most serious perusal,
taking this assurance, that it was left (among other
writings of great value) thus perfected for the press by
his own hand, and is now by his worthy relict pub-
lished for the benefit of others besides herself. I doubt
not but thou wilt say, that it will answer the several
lines that hath been drawn in thy heart, by sin or grace,
' as face answereth face in a glass,' and that this may
be the effect of thy perusal thereof, in order to thy
spiritual and eternal welfare, is the hearty desire and
prayer of,

Thy unfeigned well-wisher,

J. C.

TREATISE

DOMINION OF SIN AND GRACE.

For sin shall not have dominion over you, for ye are not under th» law, but
under o-race. — Rom, vi. 14.

CHAP. I.

What sin is consistent with the state of grace, and what not. Sin's great
ilesiyn in all, to obtain dominion: it hath it in unbelievers, and contends
for it in believers. The ivays by which it acts.

iHE psalmist treating with God in prayer about sin, ac-
knowledge th, that there are in all men unsearchable errors of
life, beyond all human understanding or comprehension;
with such daily sins of infirmity, as stand in need of conti-
nual cleansing and pardon, Psal. xix. 12. ' Who can under-
stand his errors? cleanse thou me from secret faults.' But
yet he supposeth that these things are consistent with a state
of grace, and acceptation with God. He had no thought of
any absolute perfection in this life ; of any such condition
as should not stand in need of continual cleansing and par-
don. Wherefore there are or may be such sins in believers,
yea, many of them, which yet under a due application unto
God, for purifying and pardoning grace, shall neither de-
prive us of peace here, nor endanger our salvation hereafter.
But he speaks immediately of another sort of sins, which
partly from their nature, or what they are in themselves, and
partly from their operation and power, will certainly prove
destructive unto the souls of men wherever they are. Ver.
13. * Keep back thy servant also from presumptuous sins ; let
them not have dominion over me : then shall I be upright,
and I shall be innocent from the great transgression.'

406 OF THE DOMINION

This is the hinge whereon the whole cause and state of
my soul doth turn. Although I am subject to many sins of
various sorts, yet under them all I can and do maintain my
integrity, and covenant uprightness in walking with God ;
and where I fail, am kept within the reach of cleansing and
pardoning mercy, continually administered unto my soul by
Jesus Christ. But there is a state of life in this world,
wherein sin hath dominion over the soul ; acting itself pre-
sumptuously, wherewith integrity and freedom from con-
demning guilt are inconsistent.

This state, therefore, which is eternally ruinous unto the
souls of men, he deprecates with all earnestness, praying to
be kept and preserved from it.

What he there so earnestly prays for, the apostle in the
words of the text promiseth unto all believers, by virtue of
the grace of Christ Jesus, administered in the gospel. Both
the prayer of the prophet for himself, and the promise of the
apostle in the name of God unto us, do manifest of how
great importance this matter is, as we shall declare it to be
immediately.

There are some things supposed or included in these
words of the apostle. These we must first a little inquire
into, without which we cannot well understand the truth it-
self proposed in them. As,

1. It is supposed, that sin doth still abide in, and dwell
with, believers. For so is the meaning of the words. That
sin which is in you shall not have dominion over you; that
is, none of them who are not sensible of it, who groan not
to be delivered from it, as the apostle doth, Rom. vii. 24.
Those who are otherwise minded, know neither themselves,
nor what is sin, nor wherein the grace of the gospel doth con-
sist. There is the flesh remaining in every one which 'lust-
eth against the Spirit;' Gal. v. 17. And it adheres unto all
the faculties of our souls ; whence it is called the 'old man;'
Rom. vi. 6. Ephes. iv. 22. in opposition unto the renovation
of our imnds,and all the faculties of them called the 'new man,'
or 'new creature' in us. And there is Trpovota rf/c trapKog tig
kTTiOvfxiag,' Rom xiii. 14. a continual working and provision to
fulfil its own lusts : so that it abides in us in the way of a dying,
decaying habit, weakened and impaired ; but acting itself in
inclinations, motions, and desires, suitable unto its nature.

OF SIN AND GRACE. 407

As Scripture and experience concur herein, so a supposi-
tion of it is the only ground of the whole doctrine of evan-
gelical mortification. That this is a duty, a duty incumbent
on believers all the days of their lives, such a duty as with-
out which they can never perform any other in a due man-
ner, will not be denied by any, but either s uch as are wholly
under the power of atheistical blindness, or such as by the
fever of spiritual pride, have lost the understanding of their
own miserable condition, and so lie dreaming about absolute
perfection. With neither sort are we at present concerned.
Now the first proper object of this mortification is this sin
that dwells in us. It is ' the flesh' which is to be mortified,
the ' old man' which is to be crucified, the * lusts of the flesh,'
with all their corrupt inclinations, actings, and motions, that
are to be destroyed ; Rom. vi. 6. Gal. v. 24. Col. iii. 1. Un-
less this be well fixed in the mind, we cannot understand the
greatness of the grace and privilege here expressed.

2. It is supposed that this sin, which, in the remainders of
it, so abides in believers, in various degrees, may put forth
its power in them, to obtain victory and dominion over them.
It is first supposed, that it hath this dominion in some, that
it doth bear rule over all unbelievers, all that are under the
law; and then, that it will strive to do the same in them that
believe, and are under grace. For affirming that it shall not
have dominion over us, he grants that it may or doth con-
tend for it, only it shall not have success, it shall not prevail.
Hence it is said ' to fight and war in us;' Rom. vii. 23. and
to * fight against our souls ;' 1 Pet. ii. 12. Now it thus fights
and wars, and contends in us for dominion; for that is
the end of all war; whatever fights, it doth it for power
and rule.

This therefore is the general design of sin in all its act-
ings. These actings are various, according to the variety of
lusts in the minds of men; but its general design in them
all is dominion. Where any one is tempted and seduced of
his own lusts, as the apostle James speaks, be it in a matter
never so small or so unusual, or the temptations thereunto may
never occur again ; the design of sin lies not in the particular
temptation, but to make it a means to obtain dominion over
the soul. And the consideration hereof should keep be-
lievers always on their guard against all the motions of sin;

408 OF THE DOMINION

though the matter of them seem but small, and the occa-
sions of them such as are not like to return. For the aim
and tendency of every one of them is dominion and death,
which they will compass, if not stopped in their progress, as the
apostle there declares, James i. 14, 15. Believe not its flat-
teries; Is it not a little one? this is the first or shall be the last
time : it requires only a little place in the mind and affections,
it shall go no farther : give not place to its urgency and
solicitations; admit of none of its excuses or promises;
it is power over your souls unto their ruin that it aims at
in all.

3. There are two ways in general whereby sin acts its
power, and aims at the obtaining this dominion, and they are
the two only ways whereby any may design or attain an un-
just dominion, and they are deceit and force; both of which
I have fully described in another discourse- With respect
whereuntoit is promised, that the Lord Christ shall 'deliver
the souls of the poor that cry unto him from deceit and vio-
lence ;' Psal. Ixxii. 14.

These are the two only ways of obtaining an unjust do-
minion; and where they are in conjunction, they must have
a mighty prevalency, and such as will render the contest ha-
zardous. There are few believers but have found it so, at
least in their own apprehensions; they have been ready to
say at one time or another. We shall one day fall by the hand
of this enemy ; and have been forced to cry out unto Jesus
Christ for help and succour, with no less vehemency than
the disciples did at sea, when the ship was covered with
waves, ' Lord, save us, we perish;' Matt. viii. 24, 25. And
so they would do, did he not come in seasonably to their
succour; Heb. ii. 18. And herein the soul hath frequently
no less experience of the power of Christ in his grace, than
the disciples on their outcry had of his sovereign authority,
when he rebuked the winds and the seas, and there was a
great calm.

This dominion of sin is that which we have here security
given us against : though it will abide in us, though it will
contend for rule by deceit and force, yet it shall not prevail,
it shall not have the dominion.

And this is a case of the highest importance unto us.
Our souls are and must be under the rule of some |)rinciplc

OF SIN AND GRACE. 409

or law. And from this rule, our state is determined and de-
nominated. We are ' either servants of sin unto death, or of
obedience unto righteousness;' Rom. vi. 16. This is the
substance of the discourse of the apostle in that whole chap-
ter ; namely, that the state of the soul, as unto life and death
eternal, follows the conduct and rule that we are under. If
sin have the dominion, we are lost for ever. If it be de-
throned, we are safe. It may tempt, seduce, and entice; it
may fight, war, perplex, and disquiet ; it may surprise into
actual sin; yet if it have not the dominion in us, we are in a
state of grace and acceptation with God.

CHAP II.

The inquiries for understanding the text proposed ; the first spoken to: viz.
What is the dominion of sin, which ive are freed from, and discharged of,
iy grace.

We shall inquire into three things from the words of this
text.

I. What is that dominion of sin, which we are freed from,
and discharged of, by grace?

II. How we may know whether sin hath the dominion in
us or not?

III. What is the reason and evidence of the assurance here
given us, that sin shall not have dominion over us ? namely,
because we are not under the law, but under grace.

I. As unto the first of these, I shall only recount some
such properties of it, as will discover its nature in general ;
the particulars wherein it doth consist, will be considered
afterward-
First, The dominion of sin is perverse and evil, and that
on both the accounts which render any rule or dominion so
to be. For,

1. It is usurped. Sin hath no right to rule in the souls
of men. Men have no power to give sin a right to rule over
them. They may voluntarily enslave themselves unto it ;
but this gives sin no right or title. All men have originally
another Lord, unto whom they owe all obedience ; nor can
any thing discharge them from their allegiance thereunto ;

410 OF THE DOMINION

and this is the law of God. The apostle saith indeed, that
' unto whom men yield themselves servants to obey, his ser-
vants they are to whom they obey ; whether of sin unto death,
or of obedience unto righteousness;' ver. 16. And so it is,
men are thereby the proper servants of sin; they become so
by their own voluntary subjection unto it : but this gives sin
no title against the law of God, whose right alone it is to
bear sway in the souls of men. For all that give up them-
selves to the service of sin, do live in actual rebellion against
their natural liege Lord. Hence sundry things do follow :

1. The great aggravation of the evil of a state of sin.
Men who live therein, do voluntarily wrest themselves, what
jieth in them, from under the rule of the law of God, and
give up themselves to be slaves unto this tyrant. Could it
lay any claim to this dominion, had it any title to plead, it
were some alleviation of guilt in them that give up them-
selves unto it. But men yield up themselves to the slavery
of sin, as the apostle speaks ; they reject the rule of
God's law, and choose this foreign yoke, which cannot
but be an aggravation of their sin and misery. Yet so it is,
that the greatest part of men do visibly and openly profess
themselves the servants and slaves of sin. They wear its li-
very, and do all its drudgery; yea, they boast themselves in
their bondage, and never think themselves so brave and gal-
lant, as when by profane swearing, drunkenness, unclean-
ness, covetousness, and scoffing at religion, they openly dis-
avow the lord whom they serve, the master to whom they do
belong. But their damnation sleepeth not, whatever they
may dream in the mean time.

2. Hence it follows, that ordinarily all men have a right
in themselves to cast off" the rule of sin, and to vindicate
themselves into liberty. They may, when they will, plead
the right and title of the law of God unto the rule of their
souls, to the utter exclusion of all pleas and pretences of sin,
for its power. They have right to say unto it. Get thee
hence, what have I to do any more with idols?

All men, I say, have this right in themselves, because of
the natural allegiance they owe to the law of God ; but they
have not power of themselves to execute this right, and ac-
tually to cast oft' the yoke of sin ; but this is the work of
grace. Sin's dominion is broke only by grace.

OF SIN AND GRACE. 411

But you will say then. Unto what end serves this right,
if they have not power in themselves to put it in execution?
and how can it be charged as an aggravation of their sin,
that they do not use the right which they have, seeing they
have no power so to do ? will you blame a man that hath a
right to an estate if he do not recover it, when he hath no
means so to do?

I answer briefly three things.

First, No man living neglects the use of this right, to
cast off the yoke and dominion of sin, because he cannot of
himself make use of it, but merely because he will not : he
doth voluntarily choose to continue under the power of sin,
and looks on every thing as his enemy that would deliver him.
' The carnal mind is enmity against God, it is not subject
imto his law, nor can it be ;' Rom. viii. 7. When the law
comes at any time to claim its right and rule over the soul, a
man under the power of sin looks on it as his enemy, that
comes to disturb his peace, and fortifies his mind against it;
and when the gospel comes and tenders the way and means
for the soul's delivery, offering its aid and assistance imto
that end , this also is looked on as an enemy, and is re-
jected, and all its offers unto that end. See Prov. i. 20 — 25.
John iii. 19. This then is the condition of every one
that abides under the dominion of sin ; he chooses so
to do ; he continues in that state by an act of his own
will ; he avows an enmity unto every thing which would
give him deliverance ; which will be a sore aggravation of
his condemnation at the last day.

Secondly, God may justly require that of any, which it
is in the power of the grace of the gospel to enable them to
perform and comply withal ; for this is tendered unto them
in the preaching of it every day: and although we know not
the ways and means of the effectual communication of grace
unto the souls of men, yet this is certain, that grace is so
tendered in the preaching of the gospel, that none go with-
out it, none are destitute of its aids and assistances, but
those alone, who by a free act of their own wills, do refuse
and reject it. This is that which the whole cause depends
on, 'You will not come unto me, that you may have life ;' and
this all unbelievers have or may have experience of in them-
selves. They may know on a due examination of themselves.

412 OF THE DO.AIIXIOX

that they do voluntarily refuse the assistance of grace, which
is offered for their deliverance ; therefore is their destruc-
tion of themselves. But_,

Thirdly, There is a time, when men lose even the right
also. He who gave up himself to have his ear bored, lost all
his claim unto future liberty ; he was not to go out at the
year of jubilee : so there is a time when God judicially gives
up men to the rule of sin, to abide under it for ever ; so as
that they lose all right unto liberty. So he dealt with many
of the idolatrous Gentiles of old; Rom. i. 24. 26, 28. and so
continues to deal with the like profligate sinners ; so he acts
towards the generality of the antichristian world, 2 Thess.
ii. 11, 12. and with many despisers of the gospel; Isa. vi.
9, 10. When it is come to this, men are cast at law, and
have lost all right and title unto liberty from the dominion
of sin. They may repine sometimes at the service of sin, or
the consequence of it, in shame and pain, in the shameful
distempers that will pursue many in their uncleanness ; yet
God having given them up judicially unto sin, they have not
so much as a right to put up one prayer or petition for deli-
verance ; nor will they do so, but are bound in the fetters of
cursed presumption or despair. See their work and wages,
Rom. ii. 5, 6. This is the most woful state and condition
of sinners in this world ; an unavoidable entrance into the
chambers of death. You that have lived long under the
power of sin, beware lest that come upon you which is
spoken of in these Scriptures. You have as yet a right unto
deliverance from that bondage and servitude wherein you
are, if you put in your claim in the court of heaven. You
knownothow soon you may be deprived of this also,by God's
giving you up judicially unto sin and Satan. Then all com-
plaints will be too late, and all springs of endeavours for re-
lief be utterly dried up. All your reserves for a future re-
pentance shall be cut off, and all your cries shall be despised ;
Prov. i. 25 — 29. ' Whilst it is yet called to-day harden not
your hearts,' lest God * swear in his wrath, that you shall
never enter into his rest.'

That you may be warned, take notice that the signs or
symptoms of the approach of such a season, of such an ir-
recoverable condition, are (1.) a long continuance in the
practice of any known sin. There are bounds of divine pa-

OF SIN AND GRACE. 413

tience. The long-suffering of God for a time waits for re-
pentance; 1 Pet. iii.20. 2 Pet. iii. 9. But there is a time
when it doth only endure 'vessels of wrath, fitted for destruc-
tion;' Rom. ix. 22. which is commonly after a long conti-
nuance in known sin. (2.) When convictions have been di-
gested, and warnings despised. God doth not usually deal
thus with men, until they have rejected the means of their
deliverance. There is a generation indeed, who from their
youth up do live in a contempt of God ; such are those
proud sinners whom the psalmist describes, Psal. x. 2 — 7,
&c. There are seldom any tokens of the going forth
of the decree against this sort of men. The appearing
evidences of it are, their adding drunkenness unto thirst ;
one kind of sin unto another, making a visible progress in
sinning, adding boasting and a profane contempt of all
things sacred, unto their course in sin. But ordinarily those
that are in danger of this judicial hardness, have had warn-
ings and convictions, which made some impression on them;
but are now left without any calls and rebukes, or at least
any sense of them. (3.) When men contract the guilt of such
sins as seems to intrench on the unpardonable sin against
the Holy Ghost ; such as proud, contemptuous, malicious
reproaches of the ways of God, of holiness, of the spirit of
Christ and his gospel : this sort of persons are frequently
marked in the Scripture, as those who at least are nigh unto
a final and fatal rejection. (4.) A voluntary relinquishment
of the means of grace, and conversion unto God, which men
have enjoyed : and this is commonly accompanied with a
hatred of the word, and those by whom it is dispensed. Such
persons God frequently, and that visibly, gives up in an ir-
recoverable way unto the dominion of sin : he declares that
he will have no more to do with them. (5.) The resolved
choice of wicked, profane, unclean, scoffing society. It is
very rare that any are recovered from that snare. And many
other signs there are of the near approach of such a hard-
ening judgment, as shall give up men everlastingly to the
service of sin. Oh that poor sinners would awake before it
be too late !

2. This dominion of sin is evil and perverse, not only
because it is unjust and usurped, but because it is al-
ways used and exercised unto ill ends, unto the hurt and
ruin of them over whom it is. A usurper may make use

414 OF THE DOMINION

of his power and rule for good ends, for the good of them
over whom he rules. But all the ends of the dominion
of sin are evil unto sinners. Sin in its rule will pre-
tend fair, offer sundry advantages and satisfactions unto
their minds. They shall have wages for their work ; plea-
sure and profit shall come in by it. Yea, on divers pre-
tences, it will promise them eternal rest at the close of all ;
at least that they shall not fail of it by any thing they do in
its service : and by such means it keeps them in security.
But the whole real design of it, that which in all its power
it operates towards, is the eternal ruin of their souls ; and
this sinners will understand v;hen it is too late; Jerem.
ii. 13. 19.

Secondly, This dominion of sin is not a mere force
against the will and endeavours of them that are under
it. Where all the power and interest of sin consists in
putting a force on the mind and soul by its temptations,
there it hath no dominion. It may perplex them, it doth
not rule over them : where it hath dominion, it hath the
force and power of a law in the wills and minds of them in
whom it is. Hereby it requires obedience of them, and
they yield up themselves servants to obey it; Rom. vi. 16.

Wherefore unto this dominion of sin there is required a
consent of the will in some measure and degree. The con-
stant reluctancy and conquering prevalency of the will
against it, defeats its title unto rule and dominion ; as the
apostle declares at large in the next chapter. The will is
the sovereign faculty and power of the soul ; whatever prin-
ciple acts in it, and determines it, that hath the rule. Not-
withstanding light and conviction, the determination of the
whole, as unto duty and sin, is in the power of the will. If
the will of sinning be taken away, sin cannot have dominion.
Here is wisdom : he that can distinguish betvi^een the im-
pressions of sin upon him, and the rule of sin in him, is in
the way of peace. But >this ofttimes, as we shall farther
see, with the reason of it, is not easily to be attained unto.
Convictions on the one hand will make a great pretence and
appearance of an opposition in the will unto sin, by their un-
avoidable impressions on it, when it is not so ; and disturbed
affections under temptations will plead, that the will itself
is given up unto the choice and service of sin, when it is
not so. The will in this matter is like the Theban's shield,

OF SIN AND GRACE. 415

whilst that was safe they conceited themselves victorious,
even in death. However this case is determined by the
light of Scripture and experience, and it is here proposed
unto a determination.

Thirdly, It is required untq this dominion of sin, that
the soul be not under any other supreme conduct; that is, of
the Spirit of God, and of his grace by the law. This is that
which really hath the sovereign rule in all believers : they
are led by the Spirit, guided by the Spirit, acted and ruled
by him, and are thereby under the government of God and
Christ, and no other. With this the rule of sin is absolute-
ly inconsistent : no man can at once serve these two masters.
Grace and sin may be in the same soul at the same time, but
they cannot bear rule in the same soul at the same time.
The throne is singular, and will admit but of one ruler.
Every evidence we have of being under the rule of grace is
so, that we are not under the dominion of sin.

This therefore is the principal way and means which we
have to secure our peace and comfort against the pretences
of sin, unto the disquietment of our consciences. Let us en-
deavour to preserve an experience of the rule of grace in our
hearts ; Col. iii. 15. Under a conduct and rule whence our
state is denominated, we are and must be. This is either of
sin or grace. There is no composition nor copartnership
between them, as to rule : as to residence there is, but not
as unto rule. If we can assure ourselves of the one, we se-
cure ourselves from the other. It is therefore our wisdom,
and lies at the foundation of all our comforts, that we get
evidences and experience of our being under the rule of
grace ; and it will evidence itself, if we are not wanting unto
a due observation of its acting and operation in us. And it
will do it, among others, these two ways.

1. By keeping up a constancy of design in living to God,
and after conformity unto Christ, notwithstanding the in-
terposition of surprisals by temptations, and the most ur-
gent solicitations of sin; this is called ' cleaving unto God
with purpose of heart;' Acts xi. 23. This will be wherever
grace hath the rule. As a man that goeth to sea designs
some certain place and port, whither he guides his course ;
in his way he meets, it may be, with storms and cross winds,
that drive him out of his course, and sometimes directly

416 OF THE DOMINIOX

backward, towards the place wliere lie set forth ; but his de-
sign still holds, and in the pursuit thereof, he applies his
skill and industry to retrieve and recover all its losses and
back-drivings, by cross winds and storms. So is it with
a soul under the conduct of grace ; its fixed design is to
live unto God ; but in its course it meets with storms and
cross winds of temptations, and various artifices of sin :
these disturb him, disorder him, drive him backwards some-
times, as if it would take a contrary course, and return unto
the coast of sin from whence it set out. But where grace
hath the rule and conduct, it will weather all these opposi-
tions and obstructions; it will restore the soul, bring it again
into order, recover it from the confusions and evil frames
that it was drawn into. It will give a fresh predominancy
unto its prevalent design of living unto God in all things.
It will do this constantly as often as the soul meets with
such rufiles from the power of sin: when there is a radical
firmitude and strength in a cause or design, it will work it-
self out, through all changes and variations ; but when the
strength of any cause is but occasion, the first opposition
and disorder will ruin us. So, if men's purposes of living
unto God, be only occasional from present convictions, the
first vigorous opposition or temptation will disorder it, and
overthrow it ; but where this is the radical design of the
soul, from the power of grace, it will break through all such
oppositions, and recover its prevalency in the mind and af-
fections. Hereby doth it evidence its rule, and that the
whole interest of sin in the soul is by rebellion, and not by
virtue of dominion.

2. It doth so, by keeping up a constant exercise of grace
in all religious duties ; or, at least, a sincere endeavour that
so it may be. Where sin hath the dominion, it can allow
the soul to perform religious duties, yea, in some cases, to
abound in them ; but it will take care that divine grace be
not exercised in them. Whatever there may be of delight
in duties or other motions of affection, which light, and gifts,
and afflictions, and superstition will occasion, there is no
exercise of faith and love in them : this belongs essentially
and inseparably unto the rule of grace. Wherever that bears
sway, the soul will endeavour the constant exercise of grace
in all its duties, and never be satisfied in the work done.

OF SIN AND GRACE. 417

without some sense of it. Where it fails therein, it will
judge itself, and watch against the like surprisals ; yea, un-
less it be in case of some great temptation, the present
sense of the guilt of sin, which is the highest obstruction
against that spiritual boldness, which is required unto the
due exercise of grace, that is, of faith and love in holy du-
ties, shall not hinder the soul from endeavouring after it, or
the use of it.

If by these means, and the like inseparable operations of
grace, we can have an ensuring experience, that we are un-
der the rule and conduct of it, we may be free in our minds
from disturbing apprehensions of the dominion of sin : for
both cannot bear sway in the same soul.

Fourthly, It is required hereunto, that sin makes the soul
sensible of its power and rule, at least doth that which may
do so, unless conscience be utterly seared and hardened,
and so past feeling. There is no rule nor dominion, but
they are, or may be, sensible of it, who are subject thereunto.
And there are two ways whereby sin in its dominion will
make them sensible of it, in whom it rules.

I. In repressing and overcoming the efficacy of the con-
victions of the mind. Those who are under the dominion of
sin (as we shall see more immediately), may have light into,
and conviction of, their duty, in many things. And this light
and conviction they may follow ordinarily, notwithstanding
the dominion of sin. As a tyrant will permit his slaves and
subjects ordinarily to follow their own occasions; but if
what they would do comes either in matter or manner to in-
terfere with or oppose his interest, he will make them sensi-
ble of his power. So sin, where it hath the dominion, if
men have light and conviction, it will allow them ordinarily,
and in many things to comply therewithal. It will allow
them to pray, to hear the word, to abstain from sundry sins,
to perform many duties, as is expressly affirmed in the Scrip-
ture of many that were under the power of sin, and we see
it in experience. How much work do we see about religion
and religious duties ! what constant observation of the
times and seasons of them ! how many duties performed
morally good in themselves and useful, by them who, on
many other accounts, do proclaim themselves to be under
the dominion of sin ! But if the light and conviction of this

VOL. XIV. 2 E

418 OF THE DOMINION

sort of persons do rise up in opposition unto the principal
interest of sin, in those lusts and ways wherein it exerciseth
its rule, it will make them, in whom they are, sensible of its
power. They that stifle, or shut their eyes against, or cast
out of mind, or go directly contrary unto, their convictions ;
light, in such cases, will first repine, and then relieve itself
with resolutions for other times and seasons ; but sin will
carry the cause by virtue of its dominion.

Hence two things do follow :

(1.) A constant repugnancy against sin, from light in
the mind and conviction in the conscience, doth not prove
that those in whom it is are not under the dominion of sin.
For until blindness and hardness do come on men to the ut-
termost, there will be in them a judging of what is good and
evil, with a self-judging with respect thereunto, as the apo-
stle declares, Rom. ii. 15. and herein many do satisfy them-
selves. When their light condemns sin, they suppose they~
hate it, but they do not ; when convictions call for duties,
they suppose they love them, but they do not. That which
they look on as the rule of light in them, in opposition unto
sin, is but the rebellion of a natural enlightened conscience
against the dominion of it in the heart. In brief, light may
condemn every known sin, keep from many, press for every
known duty, lead to the performance of many; yet sin have
a full dominion in the soul. And this it will evidence, when
it comes to the trial, in those instances where it exercises its
ruling power.

(2.) That miserable is their condition, whose minds are
ground continually between the conduct of their light, with
the urgency of conviction on the one hand, and the rule or
dominion of sin on the other. Wherever light is, it is its
due to have the rule and conduct. It is that act whereby
the mind loads itself ; for men to be forced by the power of
their lusts, to act for the most part against their light, as
they do where sin hath the dominion, it is a sad and deplor-
able condition. Such persons are said to ' rebel against the
light,' Job xxiv. 13. because of its right to rule in them,
where it is deposed by sin. This makes most men but a
' troubled sea that cannot rest, whose waves cast up mire
and dirt.'

2. Sin will make those in whom it hath dominion

OF SIN AND GRACE. 419

sensible of its power, by its continual solicitations of the
mind and affections, with respect unto that sin, or those
sins wherein it principally exerciseth its rule. Having pos-
sessed the will and inclinations of the mind with the affec-
tions, as it doth wherever its dominion is absolute, it conti-
nually disposeth, inclineth, and stirreth up the mind towards
those sins. It will level the bent of the whole soul towards
such sins, or the circumstances of them. Nor is there a more
pregnant discovery of the rule of sin in any than this, that
it habitually engageth the mind and affections, unto a con-
stant exercise of themselves about this or that, some sin,
and evil way or other.

But yet we must add, that notwithstanding these indi-
cations of the ruling power of sin, they are but few in whom
it hath this dominion, that are convinced of their state and
condition. Many are so under the power of darkness, of
supine sloth and negligence, and are so desperately wicked,
as that they have no sense of this rule of sin. Such are
those described by the apostle, Ephes.iv. 18,19. And whereas
they are the vilest slaves that live on the earth, they judge
none to be free but themselves; they look on others as in
bondage to foolish and superstitious fears, whilst they are
at liberty to drink, swear, scoff at religion, whore, and defile
themselves, without control. This is their liberty, and they
may have that which is as good in hell ; a liberty to curse
and blaspheme God, and to fly with revengeful thoughts on
themselves, and the whole creation. The light in such per-
sons is darkness itself, so as that they have nothing to rise
up in opposition unto the rule of sin, whence alone a sense
of its power doth arise. Others, as we observed before, li-
ving in some compliance with their light and convictions,
abstaining from many sins, and performing many duties,
though they live in some known sin or other, and allow
themselves in it, yet will not allow that sin hath the do*
minion in them.

Wherefore there are two things hard and difficult in
this case :

1. To convince those in whom sin evidently hath the
dominion, that such indeed is their state and condition;
they will with their utmost endeavour keep off the convic-
tion hereof. Some justify themselves, and some will make

2 E 2

420 OF THE DOMIXION

no inquiry into this matter. It is a rare thing, especially
of late, to have any brought under this conviction by the
preaching of the word, though it be tiie case of multitudes
that attend unto it.

2. To satisfy some, that sin hath not the dominion over
them, notwithstanding its restless acting itself in them, and
warring against their souls; yet, unless this can be done, it
is impossible they should enjoy solid peace and comfort in
this life. And the concernment of the best of believers,
whilst they are in this world, doth lie herein ; for as they
grow in light, spirituality, experience, freedom of mind and
humility, the more they love to know of the deceit, activity,
and power of the remainders of sin. And although it works
,iot at all, at least not sensibly in them, towards those sins
wherein it reigneth and rageth in others, yet they are able
to discern its more subtle, inward, and spiritual actings in
the mind and heart to the weakening of grace, the obstruct-
ing of its effectual operations in holy duties, with many in-
dispositions unto stability in the life of God, which fills
them with trouble.

CHAP. III.

The second inquiry spoken to ; Whether sin hath dominion in vs or not 1 In
answer to whickit is shewed, that some tvear sin's livery, and they are the
professed servants thereof. There are many in which the case is dubious,
where sin's service is not so discernahle. Several exceptions are put in
against its dominion, where it seems to prevail. So7ne certain signs of its
dominion. Graces and duties to be exercised for its mortification.

These things being thus premised in general, concerning
the nature of the dominion of sin, we shall now proceed unto
our principal inquiry ; namely. Whether sin have dominion
in us or no ? whereby we may know, whether we are under
the law or under grace, or what is the state of our souls to-
wards God. An inquiry this is, which is very necessary for
some to make, and for all to have rightly determined in their
minds, from Scripture and experience ; for on that deter-
mination depends all our solid peace. Sin will be in us ; it
will lust, fight, and entice us; but the great question, as

OF SIN AND GRACE. 421

unto our peace and comfort, is, whether it hath dominion
over us or no.

1. We do not inquire concerning them in whom the
reign of sin is absolute and easily discernable, if not to
themselves, yet to others. Such there are, who visibly
'yield up their members instruments of unrighteousness to
sin;' Rom. vi. 13. Sin reigns in their 'mortal bodies, and
they openly obey it in the lusts thereof;' ver. 12. They are
avowedly 'servants of sin unto death;' ver. 16. and are not
ashamed of it. 'The shew of their countenance doth witness
against them ; they declare their sin as Sodom, they hide it
not;' Isa. iii,9. Such are those described, Ephes.iv. 18, 19.
and such the world is filled withal. Such, as being under
the power of darkness and enmity against God, do act them
in opposition to all serious godliness, and in the service of
various lusts. There is no question concerning their state ;
they cannot themselves deny that it is so with them. I speak
not for the liberty of censuring, but for the easiness of
judging. Those who openly wear sin's livery, may well be
esteemed to be sin's servants ; and they shall not fail to re-
ceive sin's wages. Let them at present bear it never so high,
and despise all manner of convictions, they will find it
' bitterness in the latter end ; ' Isa. 1.11. Eccles. xi. 9.

2. But there are many in whom the case is dubious, and
not easy to be determined ; for on the one hand, they may
have sundry things in them which may seem repugnant unto
the reign of sin, but indeed are not inconsistent with it. All
arguments and pleas from them in their vindication may fail
them on a trial. And on the other hand, there may be some
in whom the effectual working of sin may be so great and
perplexing, as to argue that it hath the dominion when
indeed it hath not, but is only a stubborn rebel.

The things of the first sort which seem destructive of,
and inconsistent with, the dominion of sin, but indeed are
not, may be referred to five heads.

1. Illumination in knowledge and spiritual gifts, with
convictions of good and evil, of all known duties and sins.
This is that which some men live in a perpetual rebellion
against, in one instance or another.

2- A change in the affections, giving a temporary delight

422 OF THE DOMINION

in religious duties, with some constancy in their observa-
tions. This also is found in many who are yet evidently under
the power of sin and spiritual darkness.

3. A performance of many duties botn moral and evan-
gelical, for the substance of them ; and an abstinence, out
of conscience, from many sins. So was it with the young-
man in the gospel, who yet wanted what was necessary to
free him from the dominion of sin, Matt.xix. 20 — 23.

4. Repentance for sin committed. This is that which
most secure themselves by; and a blessed security it is,
when it is gracious, evangelical, a fruit of faith, comprising
the return of the whole soul to God. But there is that
which is legal, partial, respecting particular sins only; which
is not pleadable in this case. Ahab was no less under
the dominion of sin when he had repented him, than he
was before. And Judas repented him before he hanged
himself.

5. Promises and resolutions against sin for the future.
But the goodness of many in these things, is like * the morn-
ing cloud, and as the early dew it passeth away ;' as it is in
the prophet, Hos. vi. 4.

Where there is a concurrence of these things in any, they
have good hopes, at least that they are not under the do-
minion of sin ; nor is it easy to convince them that they are ;
and they may so behave themselves herein, as that it is not
consistent with Christian charity to pronounce them to be so.
Howbeit, the fallacy that is in these things hath been
detected by many ; and much more is by all required to evi-
dence the sincerity of faith and holiness. No man, therefore,
can be acquitted by pleas taken from them, as unto their
subjection to the reign of sin.

The things of the second sort, whence arguments may be
taken to prove the dominion of sin in any person, which yet
will not certainly do it, are those which we shall now examine.
And we must observe,

1. That where sin hath the dominion, it doth indeed rule
in the whole soul, and all the faculties of it. It is a vicious
habit in all of them, corrupting them in their several natures
and power, with that corrujition whereof they are capable.
So in the mind, of darkness and vanity ; the will, of spiritual

OF .SIN AND GRACE. 423

deceit and perverseness ; the heart, of stubbornness and
sensuality. Sin in its power reaches unto and affects them
all. But,

2. It doth evidence its dominion, and is to be tried by
its acting in the distinct faculties of the mind ; in the frame
of the heart, and in the course of the life.

These are those which we shall examine ; first, those
which render the case dubious ; and then, those that clearly
determine it on the part of sin. I shall not, therefore, at
present, give positive evidences of men's freedom from the
dominion of sin ; but only consider the arguments that lie
against them, and examine how far they are conclusive, or
how they may be defeated. And,

1. When sin hath in any instance possessed the imagi-
nation, and thereby engaged the cogitative faculty in its
service, it is a dangerous symptom of its rule or dominion.
Sin may exercise its rule in the mind, fancy, and imagination,
where bodily strength or opportunity give no advantage for
its outward perpetration. In them the desires of sin may be
enlarged as hell, and the satisfaction of lust taken in with
greediness. Pride and covetousness and sensuality may
reign and rage in the mind, by corrupt imaginations, when
their outward exercise is shut up by circumstances of life.

The first way whereby sin acts itself, or coins its motions
and inclinations into acts, is by the imagination; Gen. vi. 5.
The continual evil figments of the heart are as the bubbling
of corrupt waters from a corrupted fountain.

The imaginations intended are the fixing of the mind on
the objects of sin or sinful objects, by continual thoughts, with
delight and complacency. They are the mind's purveying
for the satisfaction of the flesh in the lusts thereof, Rom. xiii.
14. whereby evil thoughts come to lodge, to abide, to dwell
in the heart, Jer. iv. 14.

This is the first and proper effect of that vanity of mind
whereby the soul is alienated from the life of God. The
mind being turned off from its proper object with a dislike of
it, applies itself by its thoughts and imaginations, unto
the pleasures and advantages of sin, seeking in vain to
recover the rest and satisfaction which they have forsaken in
God himself. 'They follow after lying vanities, and forsake
their own mercies;' Jonah ii. 8. And when they give them-

424 • OF THE DOMINION

selves up unto a constant internal converse with the desires
of the flesh, the pleasures and advantages of sin, with delight
and approbation, sin may reign triumphantly in them though
no appearance be made of it in their outward conversation.
Such are they who have a 'form of godliness, but deny the
power thereof; ' their hearts being filled with a litter of un-
godly lusts, as the apostle declares, 2 Tim. iii. 5.

And there are three evils, with respect whereunto, sin
doth exercise its reigning power in the imagination, in an
especial manner.

(1.) Pride, self-elation, desire of power and greatness. It
is affirmed of the prince of Tyrus, that he said, ' he was a
god, and sat in the seat of God ;' Ezek. xxviii. 2. And the
like foolish thoughts are ascribed unto the king of Babylon,
Isa. xiv. 13, 14. None of the children of men can attain so
great glory, power, and dominion in this world, but that in
their imaginations and desires they can infinitely exceed
what they do enjoy ; like him who wept that he had not an-
other world to conquer. They have no bounds but to be as
God, yea, to be God ; which was the first design of sin in
the world. And there is none so poor and low, but by his
imaginations, he can lift up and exalt himself almost into
the place of God. This vanity and madness God reproves
in his discourse with Job, chap. xl. 9 — 14. And there is
nothing more genuine and proper unto the original deprava-
tion and corruptions of our natures, than this self-exaltation
in foolish thoughts, and imaginations ; because it first came
upon us through a desire of being as God. Herein there-
fore may sin exercise its dominion in the minds of men ;
yea, in the empty mind and vanity of these imaginations,
with those that follow, consists the principal part of the de-
ceitful ways of sin. The ways of men cannot satisfy them-
selves with what sins they can actually commit ; but in
these imaginations they rove endlessly, finding satisfaction
in their renovation and variety, Isa. Ivii. 1.

(2.) Sensuality and uncleanness of life. It is said of some,
* that they have their eyes full of adulteries, and tliat they
cannot cease from sin ;' 2 Pet. ii. 14. that is, their imagina-
tions arc continually working about the objects of their un-
clean lusts. These they think of night «n(l day, immiring
themselves in all filth continually. Jude calls them 'filthy

OF SIN AND GRACE. 425

dreamers, defiling the flesh,' ver. 8. They live as in a con-
stant pleasing dream by their vile imaginations, even when
they cannot accomplish their lustful desires. For such
imaginations cannot be better expressed than by dreams ;
wherein men satisfy themselves with a supposed acting of
what they do not. Hereby do many wallow in the mire of
uncleanness all their days ; and for the most part are never
wanting unto the effects of it, when they have opportunity
and advantage. And by this means the most cloistered re-
cluses may live in constant adulteries, whereby multitudes
of them become actually the sinks of uncleanness. This is
that, which in the root of it is severely condemned by our
Saviour, Matt. v. 28.

(3.) Unbelief, distrust, and hard thoughts of God, are of
the same kind. These will sometimes so possess the ima-
ginations of men, as to keep them off from all delight in God,
to put them on contrivances of flying from him ; which is a
peculiar case, not here to be spoken unto.

In these and the like ways may sin exercise its dominion
in the soul, by the mind and its imagination. It may do so
when no demonstration is made of it in the outward conver-
sation. For, by this means, the minds of men are defiled ;
and then nothing is clean, * all things are impure unto them,'
Titus i. 15. Their minds being thus defiled, do defile all
things to them, their enjoyments, their duties, all they have,
and all that they do.

But yet all failing, and sin in this kind doth not prove
absolutely that sin hath not the dominion in the mind that
it had before. Something of this vice and evil may be found
in them that are freed from the reign of sin. And there will
be so, until the vanity of our minds is perfectly cured and
taken away, which will not be in this world. Wherefore I
shall name the exceptions, that may be put in against the
title of sin unto dominion in the soul ; notwithstanding the
continuance in some measure of this work of the imagina-
tion, in coining evil figments in the heart. And,

1. This is no evidence of the dominion of sin, where it
is occasional, arising from the prevalency of some present
temptation ; take an instance in the case of David. I no
way doubt, but that in his temptation with Bathsheba, his
mind was possessed with defiling imaginations. Wherefore

426 OF THE DOMINION

on his repentance, he not only prays for the forgiveness of
his sin, but cries out with all fervency, that God 'would
create a clean heart in him/ Psal. li. 10. He was sensible
not only of the defilement of his person by his actual adul-
tery ; but of his heart, by impure imaginations. So it may
be in case of other temptations. Whilst men are entangled
with any temptation, of what sort soever it be, it will multi-
ply thoughts about it in the mind ; yea, its whole power con-
sists in a multiplication of evil imaginations. By them it
blinds the mind, draws it off from the consideration of its
duty, and enticeth it unto a full conception of sin, James i.
14. Wherefore in this case of a prevalent temptation, which
may befall a true believer, the corrupt working of the imagi-
nation, doth not prove the dominion of sin.

If it be inquired, how the mind may be freed and cleared
of these perplexing, defiling imaginations, which arise from
the urgency of some present temptation, suppose about
earthly affairs, or the like ; I say, it will never be done by
the most strict watch and resolution against them ; nor by
the most resolute rejection of them. They will return with
new violence, and new pretences, though the soul hath pro-
mised itself a thousand times, that so they should not do.
There is but one way for the cure of this distemper, and
this is a thoroug-h mortification of the lust that feeds them,
and is fed by them. It is to no purpose to shake oft' the
fruit in this case, unless we dig up the root. Every temp-
tation designs the satisfaction of some lusts of the flesh or
of the mind. These evil thoughts and imaginations are the
working of the temptation in the mind. There is no rid-
dance of them, no conquest to be obtained over them, but
by subduing the temptation ; and no subduing the tempta-
tation, but by the mortification of the lust, whose satisfac-
tion it is designed unto. This course the apostle directs
unto. Col. iii. 3. 5. That which he enjoins is, that we would
not set our minds on the things of the earth, in opposition
unto the things above ; that is, that we would not fill our
imaginations, and thereby our affections with them. But
what is the way whereby we may be enabled so to do ? that
is, saith he, the universal mortification of sin, ver. 5.

For want of the wisdom and knowledge hereof; or, for
want of its practice, through a secret unwillingness, to come

OF SIN AND GHACE. 427

up unto a full mortification of sin, some are galled and per-
plexed, yea, and defiled with foolish and vain imaginations
all their days. And although they prove not the dominion
of sin, yet they will deprive the soul of that peace and com-
fort which otherwise it might enjoy.

But yet there is much spiritual skill and diligence re-
quired to discover, what is the true root and spring of the
foolish imaginations that may at any time possess the mind.
For they lie deep in the heart ; that heart which is deep and
deceitful, and so are not easily discoverable. There are
many other pretences of them. They do not directly be-
speak that pride or unclean lusts which they proceed from ;
but they make many other pretences, and feign other ends.
But the soul that is watchful and diligent may trace them to
their original. And if such thoughts are strictly examined
at any time, what is their design, whose work they do, what
makes them so busy in the mind, they will confess the
truth, both whence they came, and what it is they aim at.
Then is the mind guided unto its duty, which is the exter-
mination of the lust, which they would make provision for.

2. Such imaginations are no evidence of the dominion of
sin, in what degree soever they are, where they are afflictive,
where they are a burden unto the soul, which it groans
under and would be delivered from. There is a full account
given by the apostle, of the conflict between indwelling sin
and grace, Rom. vii. And the things which he ascribes
unto sin, are not the first rising- or involuntary motions of it,
nor merely its inclinations and disposition : for the things as-
cribed unto it, as that it fights, rebels, wars, leads captive,
acts as a law, cannot belong unto them ; nor doth he intend
the outward acting or perpetration of sin, the doing or accom-
plishing or finishing of it : for that cannot befall believers,
as the apostle declares, 1 John iii. 9. But it is the working
of sin by these imaginations in the mind, and the engage-
ment of the affections thereon, that he doth intend. Now
this he declares to be the great burden of the souls of
believers, that which makes them think their condition
wretched and miserable in some sort, and which they ear-
nestly cry out for deliverance from, ver. 24. This is the pre-
sent case. These figments of the heart, these imaginations
will arise in the minds of men. They will do so sometimes

428 OF THE DOMINION

to a high degree. They will impose them on us with deceit
and violence, leading captive unto the law of them ; where
they are rejected, condemned, defied ; they will return again
while there is any vanity remaining in the mind, or cor-
ruption in the affections. But if the soul be sensible of
them, if it labour under them, if it look on them as those
that fight against its purity, holiness, and peace, if it pray
for deliverance from them, they are no argument of the do-
minion of sin. Yea, a great evidence unto the contrary may
be taken from that firm opposition unto them, which the
mind is constantly engaged in.

3. They are not a proof of the dominion of sin, when
there is a prevalent detestation of the lust from whence they
proceed, and whose promotion they design, maintained in
the heart and mind. I confess, sometimes this cannot be
discovered ; and all such various imaginations are but mere
effects of the incurable vanity and instability of our minds.
For these administer continual occasion unto random
thoughts : but for the most part (as we observed before),
they are employed in the service of some lust, and tend
unto the satisfaction of it. They are that which is prohi-
bited by the apostle, Rom. xiii. 14. 'Make no provision,'
&c. And this may be discovered on strict examination.
Now when the mind is fixed in a constant detestation of
that sin, whereunto they lead, as it is sin against God,
with a firm resolution against it, in all circumstances that
may occur; no proof can be thence taken for the dominion
of sin.

4. Sometimes evil thoughts are the immediate injections
of Satan, they are on many accounts most terrible unto the
soul. Usually for the matter of them, they are dreadful,
and ofttimes blasphemous. And as unto the manner of
their entrance into the mind, it is, for the most part, sur-
prising, furious, and invisible. From such thoughts many
have concluded themselves to be absolutely under the
power of sin and Satan. But they are by certain rules and
infallible signs, discoverable from whence they do proceed.
And on that discovery all pretences unto the dominion of
sin in them, must disappear. And this is the first case
which renders the question dubious, whether sin have the
dominion in us or no.

OF SIN AND (.RACE. 429

2. It is a sign of the dominion of sin, when in any
instance it hath a prevalency in our affections : yea, they
are the throne of sin, where it acts its jDOwer. But this
case of the affections, I have handled so at large in my dis-
course of spiritual mindedness, as I shall here very briefly
speak unto it, so as to give~one rule only to make a judg-
ment by, concerning the dominion of sin in them.

This is certain, that where sin hath the prevalency and
predominancy in our affections, there it hath the dominion
in the whole soul. The rule is given us unto this purpose,
1 John ii. 15. We are obliged to 'love the Lord our God
with all our hearts and all our souls.' And therefore, if
there be in us a predominant love to any thing else, whereby
it is preferred unto God, it must be from the prevalency of a
principle of sin in us. And so it is with respect unto all
other affections. If we love any thing more than God, as
we do if we will not part with it for his sake, be it as a
right eye, or as a right hand, unto us ; if we take more satis-
faction and complacency in it, and cleave more unto it in
our thoughts and minds than unto God, as men commonly
do in their lusts, interests, enjoyments, and relations ; if we
trust more to it, as unto a supply of our wants, than unto
God, as most do to the world ; if our desires are enlarged,
and our diligence heightened, in seeking after and attaining
other things, more than towards the love and favour of God ;
if we fear the loss of other things, or danger from them
more than we fear God ; we are not under the rule of God
or his grace ; but we are under the dominion of sin, which
reigns in our affections.

It wei'e endless to give instances of this power of sin in
and over the affections of men. Self-love, love of the world,
delight in things sensual, an over-valuation of relations and
enjoyments ; with sundry other things of an alike nature,
will easily evidence it. And to resolve the case under con-
sideration, we may observe,

(1.) That the prevalency of sin in the affections, so far as
to be a symptom of its dominion, is discernable unto the
least beam of spiritual light, with a diligent searching into,
and judgment of, ourselves. If it be so with any, and they
know it not, nor will be convinced of it (as it is with
many), I know not what can free them from being under the

430 OF THE DOMINION

reign of sin. And we see it so every day. Men, all whose
ways and actions proclaim, that they are acted in all things
by an inordinate love of the world and self, yet find nothing
amiss in themselves ; nothing that they do not approve of,
unless it be that their desires are not satisfied accordins: to
their expectations. All the commands we have in the
Scripture for self-searching, trial, and examination ; all the
rules that are given us unto that end, all the warnings we
have of the deceitfulness of sin, and of our own hearts ;
they are given us to prevent this evil of shutting our eyes
against the prevalent corruption and disorder of our affairs.
And the issue of all our endeavours in this kind, is in the
appeal of David to God himself, Psal. cxxxix. 23, 24.

(2.) When men have convictions of the irregularity and
disorder of their affections, yet are resolved to continue in
the state wherein they are, without the correction and
amendment of them, because of some advantages and satis-
faction which they receive in their present state, they seem
to be under the dominion of sin. So is it with those men-
tioned, Isa. Ivii. 10. upon the account of the present satis-
faction, delight, and pleasure, that their corrupt affections do
take in cleaving inordinately unto their objects, they will
not endeavour their change and alteration.

(3.) This then is the sole safe rule in this case. Whatever
hold sin may have got in our affections ; whatever preva-
lency it may have in them, however it may entangle and de-
file them ; if we endeavour sincerely the discovery of this
evil, and therein set ourselves constantly unto the mortifi-
cation of our corrupt affections by all due means, there is
not in their disorder any argument to prove the dominion of
sin in us. Our affections, as they are corrupt, are the pro-
per objects of the great duty of mortification ; which the
apostle therefore calls our * members that are on the earth,'
Col. iii. 5. This is a safe anchor for the soul in this storm.
If it live in a sincere endeavour after the mortification of
every discoverable corruption and disorder in the affections,
it is secure from the dominion of sin. But as for such as
are negligent in searching after the state of their souls, as
unto the inclinations and engagement of their affections,
who approve of themselves in their greatest irregularities,
resolvedly indulge themselves in every way of sin to gratify

OF SIN AND GRACE. 431

their sensual affections, they must provide themselves of
pleas for their vindication ; I know them not. But the
meaning- of our present rule will be farther manifest in what
ensues.

3. It is a dangerous sign of the dominion of sin,
when after a conviction of their necessity, it prevaileth unto
a neglect of those ways and duties which are peculiarly
suited, directed, and ordained, unto its mortification and de-
struction. This may be cleared in some particulars.

(1.) Mortification of sin is the constant duty of all be-
lievers, of all who would not have sin have dominion over
them. Where mortification is sincere, there is no dominion
of sin ; and where there is no mortification, there sin doth
reign.

(2.) There are some graces and duties that are peculiarly
suited and ordained unto this end, that by them and their
agency, the work of mortification may be carried on con-
stantly in our souls. What they are, or some of them, we
shall see immediately.

(3.) When sin puts forth its power in any especial lust, or
in a strong inclination unto any actual sin, then it is the
duty of the soul to make diligent application of those graces
and duties which are specifical and proper unto its mortifi-
cation.

(4.) When men have had a conviction of these duties, and
have attended unto them according unto that conviction ; if
sin prevail in them to a neglect or relinquishment of those
duties, as unto their performance, or as unto their applica-
tion unto the mortification of sin, it is a dangerous sign that
sin hath dominion in them. And I distinguish between
these things, namely, a neglect of such duties, as unto their
performance, and a neglect of the application of them unto
the mortification of sin. For men may, on other accounts,
continue the observance of them, or some of them, and yet
not apply them unto this especial end. And so all external
duties may be observed, when sin reigneth in triumph,
2 Tim. iii. 5.

The meaning of the assertion being stated, I shall now
name some of those graces and duties, unto whose omission
and neglect sin may prevail, as unto an application of them
unto the mortification of any sin.

432 OF THE DOMINION

The first is. The daily exercise of faith on Christ as
crucified. This is the great fundamental means of the mor-
tification of sin in general, and which we ought to apply
unto every particular instance of it. This the apostle dis-
courseth at large, Rom. vi. 6 — 13. ' Our old man,' saith he,
' is crucified with Christ, that the body of sin might be de-
stroyed, that henceforth we should not serve sin.' Our old
man, or the body of sin, is the power and reign of sin in us.
These are to be destroyed ; that is, so mortified, that hence-
forth we should not serve sin ; that we should be delivered
from the power and rule of it. This, saith the apostle, is
done in Christ; crucified with him. It is so meritoriously
in his actual dying or being crucified for us ; it is so virtu-
ally, because of the certain provision that is made therein
for the mortification of all sin. But it is so actually by the
exercise of faith on him as crucified, dead and buried, which
is the means of the actual communication of the virtue of
his death unto us for that end. Herein are we said to be
dead and buried with him, whereof baptism is the pledge.
So by the cross of Christ ' the world is crucified unto us,
and we are so to the world,' Gal. vi. 14. which is the sub-
stance of the mortification of all sin. There are several
ways whereby the exercise of faith on Christ crucified is
effectual unto this end.

1. Looking unto him as such, will beget holy mourning
in us. Zech. xii. 10. * They shall look on him whom they
have pierced and mourn.' It is a promise of gospel times
and gospel grace. A view of Christ, as pierced, will cause
mourning in them that have received the promise of the
spirit of grace and supplication there mentioned. And this
mourning is the foundation of mortification. It is that
godly sorrow which works repentance unto salvation, not
to be repented of, 2 Cor. vii. 10. And mortification of sin
is of the essence of repentance. The more believers are ex-
ercised in this view of Christ, the more humble they are;
the more they are kept in that mourning frame, which is
universally opposite unto all the interest of sin, and which
keeps the soul watchful against all its attempts. Sin never
reigned in an humble mourning soul.

2. It is effectual unto the same end, by the way of a
powerful motive, as that which calls and leads unto con-

OF SIN AND GRACE. 433

formity to him. This is pressed by the apostle, Rom. vi. 8 —
II. Our conformity unto Christ, as crucified and dead, con-
sists in our being dead unto sin, and thereby overthrowing
the reign of it in our mortal bodies. This conformity, saith
he, we ought to reckon on as our duty ; * reckon yourselves
dead unto sin ;' that is, that you ought so to be, in that con-
formity, which you ought to aim at unto Christ crucified.
Can any spiritual eye behold Christ dying for sin, and con-
tinue to live in sin? shall we keep that alive in us, which
he died for, that it might not eternally destroy us ? can we
behold him bleeding for our sins, and not endeavour to give
them their death wound ? The efficacy of the exercise of
faith herein unto the mortification of sin is known unto all
believers in experience.

3. Faith herein gives us communion with him in his
death, and unites the soul unto it in its efficacy. Hence we
are said to be buried with him into death, and to be planted
together in the likeness of his death, Rom. vi. 4, 5. Our
' old man is crucified with him;' ver. 6. We have by faith
communion with him in his death, unto the death of sin.

This therefore is the first grace and duty which we ought
to attend unto for the mortification of sin. But where sin
hath that interest and power in the mind, as to take it off
from this exercise of faith, to prevent or obstruct it, as it
will do, so as that it shall not dare to think or meditate on
Christ crucified, because of the inconsistency of such
thoughts, with an indulgence unto any lust, it is to be fear-
ed that sin is in the throne.

If it be thus with any; if they have not yet made use of
this way and means for the mortification of sin ; or if being
convinced of it, they have been for any season driven or
withheld from the exercise of faith herein, I have nothing
to offer to free them from this evidence of the reign of sin,
but only that they would speedily and carefully address
themselves unto their duty herein ; and if they prevail on
themselves unto it, it will bring in its own evidence of their
freedom.

Some, it may be, will say, that indeed they are unskilful
in this word of righteousness, as some are, Heb. v. 13. They
know not how to make use of Christ crucified unto this end,
nor how to set themselves about it. Other ways of mortifi-

VOL. XIV. 2 F

434 or THE DOMINION

cation they can understand. The discipline and penances
assigned by the Papists unto this end are sensible. So are
our own vows and resolutions, with other duties that are
prescribed ; but as for this way of deriving virtue from the
death of Christ unto the death of sin, they can understand
nothing of it.

I easily believe that some may say so, yea, ought to
say so, if they would speak their minds ; for the spiritual
wisdom of faith is required hereunto ; but all men have not
faith. On the loss of this wisdom the Papists have invent-
ed another way to supply the whole exercise of faith herein.
They will make crucifixes, images of Christ crucified, then
they will adore, embrace, mourn over, and expect great vir-
tue from them. Without these images they know no way
of addressing unto Christ, for the communication of any
virtue from his death or life. Others may be at the same
loss; but they may do well to consider the cause of it. For,

1. Is it not from ignorance of the mystery of the gospel,
and of the communication of supplies of spiritual things
from Christ thereby, of the efficacy of his life and death
unto our sanctification and mortification of sin? Or,

2. Is it not because indeed they have never been
throughly distressed in their minds and consciences by the
power of sin, and so have never in good earnest looked for
relief? Light, general convictions, either of the guilt or power
of sin will drive none to Christ. When their consciences
are reduced unto real straits, and they know not what
they do, they will learn better how to ' look unto him whom
they have pierced.' Their condition, whoever they are, is
dangerous, who find not a necessity every day of applying-
themselves, by faith unto Christ, for help and succour. Or,

3. Is it not because they have other reliefs to betake
themselves unto? such are their own promises and resolu-
tions, which, for the most part, serve only to cheat and quiet
conscience for an hour or a day, and then vanish into no-
thing. But whatever be the cause of this neglect, those in
whom it is will pine away in their sins ; for nothing but the
death of Christ for us will be the death of sin in us.

Secondly, Another duty necessary unto this end is con-
tinual prayer, and this to be considered as unto its appli-
cation, to the prevalency of any particular lust, wherein sin

OF SIN AND GRACE. 435

dolli in a peculiar manner exert its power. This is the great
ordinance of God for its mortification. For,

1. Hereby we obtain spiritual aids and supplies of
strength against it. We are not more necessarily and fer-
vently to pray that sin may be pardoned, as to its guilt, than
we are that it may be subdued, as to its power. He who is
negligent in the latter, is never in good earnest in the former.
The pressures and troubles which we receive from the power
of sin are as pungent on the mind, as those from its guilt
are on the conscience. Mere pardon of sin will never give
peace unto a soul, though it can have none without it. It
must be mortified also, or we can have no spiritual rest.
Now this is the work of prayer ; namely, to seek and obtain
such supplies of mortifying, sanctifying grace, as whereby
the power of sin may be broken, its strength abated, its root
withered, its life destroyed, and so the whole old man cruci-
fied. That which was the apostle's request for the Thessa-
lonians, is the daily prayer of all believers for themselves,
1 Thess. v. 23.

2. A constant attendance unto this duty in a due man-
ner, will preserve the soul in such a frame, as wherein sin
cannot habitually prevail in it. He that can live in sin, and
abide in the ordinary duties of prayer, doth never once pray
as he ought. Formality, or some secret reserve or other,
vitiates the whole. A truly gracious praying frame (wherein
we pray always) is utterly inconsistent with the love of, or
reserve for, any sin. To pray well, is to pray always ; that
is, to keep the heart always in that frame which is required
in prayer; and where this is, sin can have no rule, no, nor
quiet harbour in the soul.

3. It is the soul's immediate conflict against the power
of sin. Sin in it is formally considered as the soul's enemy,
which fights against it. In prayer the soul sets itself to
grapple with it, to wound, kill, and destroy. It is that
whereby it applies all its spiritual engines unto its utter
ruin ; herein it exerciseth a gracious abhorrency of it, a clear
self-condemnation on the account of it, and engageth faith
on all the promises of God, for its conquest and destruction.

It is hence evident, that if sin hath prevailed in the mind,
unto a negligence of this duty, either in general, or as unto
the effectual application of it, unto any especial case, where

2 F 2

436 OF THE DOMINION

it exerts its power, it is an ill symptom of the dominion of
sin in the soul.

It is certain, that unmortified sin, sin indulged unto, will
gradually work out all due regard unto this duty of prayer,
and alienate the mind from it, either as unto the matter or
manner of its performance. We see this exemplified every
day in apostate professors. They have had a gift of prayer,
and were constant in the exercise of it; but the love of sin,
and living in it hath devoured their gifts, and wholly taken
off their minds from the duty itself, which is the proper
character of hypocrites; 'Will he delight himself in the Al-
mighty? will he always call upon God?' Job xxvii. 10. He
may do so for a season, but falling under the power of sin,
he will not continue so to do.

Now because sin useth great deceit herein, in a gradual
progress for attaining its end, and thereby securing its do-
minion, we may in a way of warning or caution take notice
of some of its steps, that the entrances of it may be opposed ;
for as the entrance of God's word ' giveth light;' Psal. cxix.
130, the first puttings forth of its power on the soul gives
spiritual light unto the mind, which is to be improved. So
the entrance of sin, the first actings of it on the mind, to-
wards the neglect of this duty, brings a deceiving darkness
with them, which is to be opposed.

1. It will produce in the mind an unreadiness unto this
duty in its proper seasons. The heart should always rejoice
in the approach of such seasons, because of the delight in
God, which it hath in them. To rejoice and be glad in all
our approaches unto God, is every way required of us, and
therefore with the thoughts of and in the approach of such
seasons, we ought to groan in ourselves for such a prepared-
ness of mind, as may render us meet for that converse with
God, which we are called unto. But where sin begins to
prevail, all things will be unready and out of order. Strange
tergiversations will rise in the mind, either as unto the duty
itself, or as unto the manner of its performance. Custom-
ariness and formality are the principles which act themselves
in this case. The body seems to carry the mind to the
duty, whether it will or no, rather than the mind to lead
the body in its part of it; and it will employ itself in any
thing, rather than in the work and duty that lies before it.

OF SIN AND GRACE. 437

Herein then lies a great part of our wisdom, in obviat-
ing the power of sin in us. Let us keep our hearts continu-
ally in a gracious disposition and readiness for this duty, in
all its proper seasons. If you lose this ground, you will yet
go more backwards continually. Know, therefore, that there
is no more effectual preservative of the soul fi'om the power
of sin, than a gracious readiness for, and disposition unto,
this duty in private and public, according to its proper
seasons.

2. In its progress, unto unreadiness it will add unwilling-
ness ; for the mind prepossessed by sin, finds it directly con-
trary unto its present interest, disposition, and inclination.
There is nothing in it but what troubles and disquiets them;
as he said of the prophet, who was not willing to hear him
any more, it speaks not good but evil of them continually.
Hence a secret unwillingness prevails in the mind, and an
aversation from a serious engagement in it. And the attend-
ance of such persons to it, is as if they were under a force,
in a compliance with custom and convictions.

3. Sin will at length prevail unto a total neglect of this
duty : this is an observation confirmed by long experience.
If prayer do not constantly endeavour the ruin of sin, sin
will ruin prayer ; and utterly alienate the soul from it. This
is the way of backsliders in heart; as they grow in sin,
they decay in prayer, until they are weary of it, and utter-
ly relinquish it. So they speak, Mai. i. 13. 'Behold, what
a weariness it is ! and ye have snuffed at it.' They look
on it as a task, as a burden, and are wearv in attendinp-
unto it.

Now when I place this as an effect of the prevalency of
sin, namely, a relinquishment of the duty of prayer, I do
not intend that persons do wholly and absolutely, or as to
all ways of it, public and private, and all seasons or occa-
sions of it, give it over utterly. Few arise to that profligacy
in sin, unto such desperate resolutions against God. It may
be they will still attend unto the stated seasons of prayer,
in families or public assemblies, at least drawing near to God
with their lips ; and they will on surprisals and dangers per-
sonally cry unto God, as the Scripture every where testi-
fieth of them. But this only 1 intend ; namely, that they
will no more sincerely, immediately, and directly, apply

438 OF THE DOMINION

prayer to the mortification and ruin of that lust or corruption,
wherein sin puts forth its power and rule in them : and
where it is so, it seems to have the dominion. Of such a
one, saith the psalmist, ' He hath left off to be wise and to
do good. He setteth himself in a way that is not good ; he
abhorreth not evil ;' Psal. xxxvi. 3, 4.

But such a relinquishment of this duty, as unto the end
mentioned, as is habitual, and renders the soul secure under
it, is intended. For there may, through the power of temp-
tation, be a prevalency of this evil in believers for a season.
So God complains of his people, Isa. xliii. 22. 'Thou hast
not called upon me, O Jacob, but hast been weary of me, O
Israel ;' that is, comparatively, as unto the fervency and
sincerity of the duty required of them. Now, when it is thus
with believers for a season, through the power of sin and
temptation; 1. They do not approve of themselves therein.
They will ever and anon call things to consideration, and
say. It is not with us as it should be, or as it was in former
days; this thing is not good that we do ; nor will it be peace
in the latter end. 2. They will have secret resolutions of
shaking themselves out of the dust of this evil state ; they
say in themselves, ' we will go and return unto our first hus-
band ; for then it was better with us than now ;' as the
church did, Hos. ii. 7, 3. Every thing that peculiarly befalls
them in a way of mercy or affliction, they look on as calls
from God, to deliver and recover them from their backslid-
ing frame. 4. They will receive in the warnings which are
given them by the word preached, especially if their parti-
cular case be touched on, or laid open. 5. They will have
no quiet, rest, or self-approbation, imtil they come thorough-
ly off unto a healing and recovery; such as that described,
Hos. xiv. 1 — 4.

Thus it may be with some over whom sin hath not the
dominion ; yet ought the first entrance of it to be diligently
watched against, as that which tends unto the danger and
ruin of the soul.

Thirdly, Constant self-abasement, condemnation, and ab-
horrency, is another duty that is directly opposed unto the
interest and rule of sin in the soul. No frame of mind is a
better antidote against the poison of sin ; ' he that walketh
humbly, walkeih surely.' God hath a continual regard unto

OF SIN AND GRACE, 439

mourners, those that are of a broken heart and a contrite
spirit. It is the soil where all grace will thrive and flourish.
A constant due sense of sin as sin, of our interest therein by
nature, and in the course of our lives, with a continual afflic-
tive remembrance of some such instances of it, as have had
peculiar aggravations issuing in a gracious self-abasement,
is the soul's best posture in watching against all the deceits
and incursions of sin. And this is a duty which we ought
with all diligence to attend unto. To keep our souls in a
constant frame of mourning and self-abasement, is the most
necessary part of our wisdom, with reference unto all the
ends of the life of God : and it is so far from having any in-
consistency with those consolations and joys, which the
gospel tenders unto us in believing, as that it is the only way
to let them into the soul in a due manner. It is such mourners,
and those alone, unto whom evangelical comforts are ad-
ministered, Isa. Ivii. 18.

One of the first things that sin doth when it aims at do-
minion, is the destruction of this frame of mind ; and when
it actually hath the rule, it will not suffer it to enter : it makes
men careless and regardless of this matter, yea, bold, pre-
sumptuous, and fearless : it will obstruct all the entrances
into the mind of such self-reflections and considerations, as
lead unto this frame: it will represent them either as need-
less or unseasonable ; or make the mind afraid of them, as
things which tend unto its disquietment and disturbance,
without any advantage. If it prevail herein, it makes way
for the security of its own dominion. Nothing is more
watched against than a proud, regardless, senseless, secure
frame of heart, by them who are under the rule of grace.

Fourthly, A reserve for any one known sin, against the
light and efficacy of convictions, is an argument of the do-
minion of sin. So was it in the case of Naaman ; he would
do all other things, but put in an exception for that, wherein
his honour and profit did depend. Where there is sincerity
in convictions, it extends itself unto all sins : for it is of sin
as sin, and so of every known sin equally, that hath the na-
ture of sin in it. And to be true to convictions is the life of
sincerity. If men can make a choice of what they will ex-
cept and reserve, notwithstanding their being convinced of
its evil, it is from the ruling power of sin. Pleas in the mind

440 OF THE DOMINION

in the behalf of any sin ; that is, for a continuance in it, pre-
valent thereunto, ruins all sincerity. It may be, the pretence
is, that it is but a little one, of no grea't moment, and that
which shall be compensated with other duties of obedience ;
or, it shall be retained only until a fitter season for its relin-
quishment ; or, men may be blinded after conviction to dis-
pute again, whether what they would abide in be sinful or
no, as is the case frequently with respect unto covetousness,
pride, and conformity to the world ; it is a dreadful effect of
the ruling power of sin. Whatever impeacheth the univer-
sality of obedience in one thing, overthrows its sincerity in
all things.

Fifthly, Hardness of heart, so frequently mentioned and
complained of in the Scripture, is another evidence of the
dominion of sin. But because there are various degrees also
hereof, they must be considered, that we may judge aright
what of it is an evidence of that dominion, and what may be
consistent with the rule of grace : for it is that mysterious
evil whereof the best men do most complain, and whereof
the worst have no sense at all.

CHAP. IV.

Hardness of heart spoken to, as an eminent sign of sin's dominion, andis
shewed, that it ought to be considered as total or partial.

Hardness of heart is either total and absolute; or, partial
and comparative only.

Total hardness is either natural and universal; or, judi-
ciary in some particular individuals.

Natural hardness is the blindness or obstinacy of the heart
in sin, by nature, which is not to be cured by the use or ap-
plication of any outward means : * hardness and impenitent
heart ;' Rom. ii. 5. This is that heart of stone, which God
promises in the covenant to take away, by the efficacy
of his almighty grace, Ezek. xxxvi. 26. Where this hard-
ness abides uncured, unremoved, there sin is absolutely in
the throne ; this therefore we do not inquire about.

Judiciary hardness, is either immediately from God ; or,
it is by the devil through his permission.

OF SIN AND GRACE. 441

In the first way, God is said frequently to harden the
hearts of men in their sins, and unto their ruin, as he did
with Pharaoh; and he doth it in general two ways. 1. By
withholding from them those supplies of light, wisdom, and
understanding, without which they cannot understand their
condition, see their danger, nor avoid their ruin. 2. By
withholding the efficacy of the means which they enjoy for
their conviction and repentance ; yea, and giving them an
efficacy unto their obduration, Isa. vi. 9, 10. And concern-
ing this divine induration, we may observe,

1. That it is the severest of divine punishments in this
world. 2. That therefore it is not executed, but towards
those that are habitually wicked, and so do, of choice,
harden themselves in their sins, Rom. i. 26. 28. 3. For the
most part it respects some especial times and seasons,
wherein are the turning points for eternity. 4. That the
condition of those so hardened is remediless, and their
wounds incurable.

Where any are thus hardened, there is no question about
the dominion of sin. Such a heart is its throne, its proper
seat next to hell.

There is a judiciary hardness, which Satan, through
God's permission, brings on men, 2 Cor. iv. 4. And there
are many ways whereby he doth effect it, not here to be in-
sisted on.

But there is a hardness of heart, that is indeed but par-
tial and comparative, whatever appearance it may make of
that which is total and absolute, where the inquiry ariseth,
whether it be an evidence of the dominion of sin or no.

There is a hardness of heart, which is known and la-
mented in them in whom it is. Hereof the church com-
plains, Isa. Ixiii. 17. ' O Lord, why hast thou hardened our
heart from thy fear?' or suffered it so to be; not healing,
not recovering our hardness. And there are sundry things
which concur in this kind of hardness of heart. As,

1. Want of readiness to receive divine impressions from
the word of God. When the heart is soft and tender, it is
also humble and contrite, and ready to tremble at the word
of God. So it is said of Josiah, that his ' heart was tender,
and he humbled himself before the Lord,' when he heard his
word, 2 Kings xxii. 18, 19. This may be wanting in some

442 OF THE DOMINION

in a great measure, and they may be sensible of it. They
may find in themselves a great unreadiness to comply with
divine warnings, reproofs, calls. They are not affected
with the word preached, but sometimes complain that they
sit under it like stocks and stones. They have not an ex-
perience of its power, and are not cast into the mould of it.
Hereon they apprehend that their hearts are hardened from
the fear of God, as the church complains. There is indeed
no better frame of heart to be attained in this life, than
that, whereby it is to the word as the wax to the seal, fit and
ready to receive impressions from it. A frame that is tender
to receive the communications of the word in all their va-
riety, whether for reproof, instruction, or consolation ; and
the want hereof, is a culpable hardness of heart.

2. There belongs unto it an affectedness with the guilt
of sin, as unto the sorrow and repentance that it doth re-
quire. There is none in whom there is any spark of saving
grace, but hath a gracious sorrow for sin, in some degree or
other; but there is a proportion required between sin and
sorrow. Great sins require great sorrows; as Peter, on his
great sin, wept bitterly. And all especial aggravations of
sin, require an especial sense of them. This the soul finds
not in itself. It bears the thoughts of sin, and the rebukes
of conscience, without any great concussion or remorse. It
can pass over the charge of sin, without relenting, mourn-
ing, dissolving in sighs and tears ; and it cannot but say
sometimes thereon, that its heart is like the adamant or the
flint in the rock; this makes many fear, that they are under
the dominion of sin ; and they fear it the more, because that
fear doth not affect and humble them as it ought. And it
must be granted, that all unaffectedness with sin, all want
of humiliation and godly sorrow upon it, is from an undue
hardness of heart. And they, who are not affected with it,
have great reason to be jealous over themselves, as even unto
their spiritual state and condition.

3. Of the same kind in its measure, is unaffectedness
with the sins of others, among whom we live, or in whom
we are concerned. To mourn for the sins of others, is a
duty highly approved of God ; Ezek. ix. It argues the ef-
fectual working of many graces, as zeal for the glory of
God, compassion for the souls of men, love to the glory

OF SIN AND GRACE. 443

and interest of" Christ in the world. The want hereof is trom
hardness of heart, and it is that which abounds among us.
Some find not themselves at all concerned herein, some
make pretences why they need not so be, or, that it is not
their duty ; what is it unto them how wicked the world is,
it shall answer for its own sins. Nor are they moved when
it comes nearer them. If their children come to losses,
ruin, poverty, then they are affected indeed. But so long-
as they flourish in the world, be they apostates from pro-
fession, be they enemies to Christ, do they avowedly belong
unto the world, and walk in the ways of it ; they are not
much concerned, especially if they are not scandalously
profligate. But this also is from hardness of heart, which
will be bewailed, where grace is vigilant and active.

4. Want of a due sense of indications of divine displea-
sure, is another instance of this hardness of heart. God
doth ofttimes give signs and tokens hereof; whether as
unto the public state of the church in the world, or, as unto
our own persons, in afflictions and chastisements. In the
seasons hereof, he expects that our hearts should be soft
and tender, ready to receive impressions of his anger, and
pliable therein unto his mind and will. There are none
whom at such a time he doth more abhor, than those who
are stout-hearted, little regarding him or the operation of
his hands. This in some measure may be in believers ;
and they may be sensible of it, to their sorrow and hu-
miliation.

These things, and many more of the like nature, proceed
from hardness of heart, or the remainder of our hardness by
nature, and are great promoters of the interest of sin in us.
But where any persons are sensible of this frame, where
they are humbled for it, where they mourn under and cry
out for its removal, it is so far from being an evidence of
the dominion of sin over them in whom it is, that it is an
eminent sign of the contrary ; namely, that the ruling power
of sin is certainly broken and destroyed in the soul.

But there are other instances of hardness of heart, which
have much more difficulty in them, and which are hardly
reconcileable unto the rule of grace. I shall mention some
of them.

1. Security and senselessness under the guilt of great

444

OF THE DOMINION

actual sins. I do not say this is or can at any time be ab-
solute in any believer. But such it may be, as whereon men
may go on at their old pace of duties and profession, though
without any peculiar humiliation, albeit they are under the
provoking guilt of some known sin, with its aggravations.
It will recur upon their minds, and conscience (unless it be
seared) will treat with them about it. But they pass it over,
as that which they had rather forget and wear out of their
minds, than bring things unto their proper issue by particular
repentance. So it seems to have been with David after his
sin with Bathsheba. I doubt not but that before the mes-
sage of God to him by Nathan, he had unpleasing thoughts
of what he had done. But there is not the least footsteps in
the story, or any of his prayers, that he laid it seriously to
heart, and was humbled for it before. This was a great
hardness of heart, and we kiiOvv how difficult his recovery
from it was. He was saved but as through fire. And where
it is so with any one, that hath been overtaken with any
great sin, as drunkenness or other folly, that he strives to
wear it out, to pass it over, to forget it, or give himself coun-
tenance from any reasoning or consideration against the es-
pecial sense of it and humiliation for it ; he can, during that
state and frame, have no solid evidence that sin hath not the
dominion in him. And let such sinners be warned, who have
so passed over former sins until they have utterly lost all
sense of them, or are under such a frame at present; that
they recall things to another account, and suffer no such sin
to pass without a peculiar humiliation, or whatever be the
final issue of things with them, they can have no solid ground
of spiritual peace in this world.

2. There is such a dangerous hardness of heart where
the guilt of one sin makes not the soul watchful against
another of another sort. Wherever the heart is tender, upon
a surprisal into sin,"it will not only watch against the returns
thereof, or relapses into it, but will be made diligent, heedful,
and careful against all other sins whatever. So is it with all
that walk humbly under a sense of sin. But when men in
such a state are careless, bold, and negligent, so as that if
they repeat not the same sin, they are easily hurried into
others. Thus was it with Asa; he was wroth with the pro-
phet that came unto him with a divine message, and smote

OF SIN AND GRACE. 445

hiiu, and cast him in prison, for he was in a rage, 2 Chron.
xvi. 10. A man would think that when he was recovered
out of this distemper, it might have made him humble and
watchful against other sins: but it was not so; for it is
added, that he oppressed some of the people at the same
time; and he rested not there, but * in his disease he sought
not to the Lord, but unto physicians ;' unto persecution he
added oppression, and unto that unbelief; ver. 12. Yet, not-
withstanding all this, ' the heart of Asa was perfect with the
Lord all his days,' 1 Kings xv. 14. that is, he had a prevalent
sincerity in him notwithstanding these miscarriages. But he
was, doubtless, under the power of great hardness of heart.
So is it with others in the like cases, when one sin makes
them not careful and watchful against another. As when
men have stained themselves with intemperance of life, they
may fall into excess of passion in their families and relations ;
or into a neglect of duty, or take any other crooked steps in
their walk. This argues a great prevalency of sin in the soul,
although,as we see in the example of Asa, it is not an infallible
evidence of its dominion ; yet of that nature it is, wherewith
divine peace and consolation are inconsistent.

3. When men fall into such unspiritual frames, such
deadness and decays, as from which they are not recoverable
by the ordinary means of grace, it is a certain evidence of
hardness of heart, and the prevalency of sintherein. It is
so, whether this be the fault of churches or of particular
persons. The preaching of the word is the especial divine
ordinance for the healing and recovery of backsliders in heart
or life. Where this will not effect it in any, but they will go
on frowardly in the ways of their own hearts, unless God take
some extraordinary course with them, they are on the brink
of ruin, and live on sovereign grace alone.

Thus was it with David. After his great sin, there is no
doubt but he attended unto all ordinances of divine worship,
which are the ordinary means of the preservation and recovery
of sinners from their backslidings. Hovvbeit they had not
this effect upon him ; he lived impenitently in his sin, until
God was pleased to use extraordinary means in the especial
message of Nathan, and the death of his child, for his
awakening and recovery.

And thus God will deal sometimes with churches and

446 ' OF THE DOMINION"

persons. Where ordinary means for their recovery will not
effect it, he w ill by sovereign grace, and it may be by a con-
currence of extraordinary providence, heal, revive, and save
them. So he promiseth to do, Isa. Ivii. 16—19.

But where this is trusted unto, in the neglect of the ordi-
nary means of healing, seeing there is no direct promise of
it, but it is a case reserved unto absolute sovereignty, the
end may be bitterness and sorrow.

And let them take heed who are under this frame ; for
although God may deliver them, yet it will be by ' terrible
things ;' as Psal. Ixv. 5. Such terrible things as wherein he
will take vengeance of their inventions, Psal. xcix. 8. though
he do forgive them. So David affirms of himself, that God
in his dealing with him, had broken all his bones, Psal. li. 8.
I fear this is the present case of many churches and pro-
fessors at this day. It is evident that they are fallen under
many spiritual decays. Neither have the ordinary means of
grace, repentance, and humiliation, though backed with va-
rious providential warnings, been efficacious to their recovery.
It is greatly to be feared that God will use some severe dis-
pensation in terrible things towards them for their awakening ;
or, which is more dreadful, withdraw his presence from them.
4. Of the same nature it is, and argues no small power
of this evil, when men satisfy and please themselves in an
unmortified unfruitful profession ; a severe symptom of the
dominion of sin. And there are three things that manifest
the consistency of such a profession, with hardness of heart ;
or, are fruits of it therein.

1. A neglect of the principal duties of it. Such are
mortification in themselves, and usefulness or fruitfulness
towards others. A deficiency and neglect in these things
are evident amongst many that profess religion. It doth not
appear that in any thing they seriously endeavour the mor-
tification of their lusts, their pride, their passion, their love
of the world, their inordinate desires and sensual appetites.
They either indulge unto them all, or at least they maintain
not a constant conflict against them. And, as unto use-
fulness in the fruits of righteousness, which are to the
praise of God by Jesus Christ, or those good works which
are the evidence of a living faith, they are openly barren in
them. Now, whereas these are the principal dictates of that

OF SIN AND GRACE. 447

religion which they do profess, tlreir neglect of them, their
deficiency in them proceeds from a hardness of heart, over-
powering their light and convictions. And what shall long,
in such a case, stop sin out of the throne ? Self-pleasing
and satisfaction in such a profession argues a very dangerous
state and habit of mind. Sin may have a full dominion under
such a profession.

2. The admission of an habitual formality into the per-
formance of religious duties, is of the same nature. In some
the power of sin (as we observed before) prevails unto the
neglect and omission of such duties. Others continue the
observation, but are so formal and lifeless in them, so care-
less as unto the exerting or exercise of grace in them, as
gives an uncontrollable evidence of the power of sin, and a
spiritual senselessness of heart. There is nothing that the
Scripture doth more frequently and severely condemn, nor
give as a character of hypocrites, than a diligent attendance
unto a multiplication of duties, whilst the heart is not spiri-
tually engaged in them. For this cause the Lord Christ
threatened the utter rejection of the lukewarm church of
Laodicea. And God pronounceth a most severe sentence
against all that are guilty of it, Isa, xxix. 13, 14. Yet thus
it may be with many, and that thus it hath been with them,
many do manifest by their open apostacy, which is the com-
mon event of this frame and course long continued in ; for
some in the daily performance of religious duties for a
season, do exercise and preserve their gifts, but there being
no exercise of grace in them, after awhile those gifts also
do wither and decay. They are under the power of the evil
whereof we treat, namely, a hard and senseless heart, that
can approve of themselves in such a lifeless, heartless pro-
fession of religion, and performance of the duties thereof.

3. When men grow senseless under the dispensation of
the word, and do not at all profit by it. The general ends
for preaching the word unto believers, are, 1. The increase
of spiritual light, knowledge, and understanding in them.
2. The growth of grace enabling to obedience. 3. Holy ex-
citation of grace by impressions of its power in the commu-
nication of the mind, will, love, and grace of God unto our
souls; which is attended with, 4. An impression on the af-
fections, renewing and making them more holy and heavenly

448

OF THE DOMIXIOX

continually; with 5. Direction and administration of spiri-
tual strength against temptations and corruptions ; and, 6.
Fruitfulness in the works and duties of obedience.

Where men can abide under the dispensation of the word,
without any of these effects on their minds, consciences,
or lives, they are greatly hardened by the deceitfulness of
sin; as Heb. iii. 12, 13. this case is stated. Now whether
this be,

1. From that carelessness and security which is grown
on all sorts of persons, against which God doth justly ex-
press his indignation, by withholding the power and efficacy
of his word, in its administration from them. Or,

2. From an increase of an unsanctified light and gifts,
which fill men with high thoughts of themselves, and keep
them off from that humble frame which alone is teachable.
Or,

3. From a loss of all due reverence unto the ministry, as
God's ordinance for all the ends of the word, with a secret
fortification of conscience by prejudices against its power,
from the suggestions of Satan. Or,

4. From the love of sin, which the heart would shelter
and secure from the efficacy of the word : or from what other
cause soever it be, it proceeds fi'om a dangerous hardness of
heart, from the power of sin.

Where this is the state of the minds of men, where this
hardness is thus prevalent in them, I do not, no man can,
give them assurance that sin hath not the dominion in them.
But because all these things are capable of various degrees,
it may not be concluded absolutely from any or all of them
in any degree, that so it is. But this we may safely con-
clude, 1. That it is impossible for any man in whom this
evil frame is found in any degree, and not sincerely en-
deavoured against, to keep any true solid peace with God,
or in his own soul ; what seems to be so in him is but a
ruinous security. 2. That this is the high road unto final
obduration and impenitency ; and therefore, 3. It is the pre-
sent duty of those who have any care of their souls, to shake
themselves out of this dust, and not to give themselves any
rest until they are entered into the paths of recovery. The
calls of God for a return unto such backsliders in heart are
multiplied, the reasons for it and motives unto it are innu-

OF SIN AND CxRACE. 449

merable ; this ought never to depart from their minds, thai
without it they shall eternally perish, and know not how
soon they may be overtaken with that destruction.

Thus far have we proceeded in the inquiry. Whether sin
hath the dominion in us or no ? There are on the other side
many evidences of the rule of grace, sufficient to discard the
pleas and pretences of sin unto the throne: but the consi-
deration of them is not my present design ; 1 have only exa-
mined the pleas of sin, which render the inquiry difficult
and the case dubious. And they arise all from the actings
of sin in us, as it fights against the soul, which is its proper
and constant work, 1 Pet. ii. 11, 12. It doth so against the
design of the law, which is to live to God ; against the or-
der and peace of it, which it disturbs ; and against its eter-
nal blessedness, which it would deprive it of. The exami-
nation of the pretences insisted on, may be of some use to
them that are sincere.

But on the other hand, there are uncontrollable evidences
of the dominion of sin in men, some whereof I shall men-
tion, and only mention, because they need neither proof nor
illustration.

1 . It is so where sin hath possessed the will. And it
hath possessed the will when there are no restraints from
sinning taken from its nature but its consequents only. 2.
When men proclaim their sins and hide them not ; when
they boast in them and of them, as it is with multitudes ; or,
3. Approve of themselves in any known sin, without renewed
repentance ; as drunkenness, uncleanness, swearing, and the
like : or, 4. Live in the neglect of religious duties in their
closets and families ; whence all their public attendance
unto them is but hypocrisy : or, 5. Have an enmity to true
holiness, and the power of godliness : or, 6. Are visible
apostates from profession, especially if they add, as is usual,
persecution to their apostacy : or, 7. Are ignorant of the
sanctifying principles of the gospel and Christian religion :
or, 8. Are despisers of the means of conversion : or, 9.
Live in security under open providential warnings and calls
to repentance : or, 10. Are enemies in their minds unto the
true interest of Christ in the world. Where these things
and the like are found, there is no question what it is that
hath dominion and bears rule in the minds of men. This

VOL. XIV. 2 G

450 OF THE DOMINION

all men may easily know, as the apostle declares, Rom.
vi. 16.

CHAP. V.

The third inquiry handled, viz. WJiat is the assurance given iis, and what
are the grounds thereof, that sin shall not have dominion over us ?

The ground of this assut'ajicc is, that we are not under the law but grace.
The force of this reason shewed, viz. Hoiv the law doth not destroy
the dominion of si7i, and how grace dethrones sin and yives dominion
over it.

And thus much hath been spoken unto the second thing
proposed at the entrance of this discourse; namely, an in-
quiry, Whether sin have the dominion in any of us or no ? I
proceed unto that which offers itself from the words in the
third place ; What is the assurance given us, and what are
the grounds of it, that sin shall not have dominion over us ?
which lies in this, that * we are not under the law, but under
grace.'

Where men are engaged in a constant conflict against
sin; where they look upon it and judge it their chiefest
enemy, which contends with them for their souls, and their
eternal ruin ; where they have experience of its power and
deceit, and through the efficacy of them have been often
shaken in their peace and comfort ; where they have been
ready to despond, and say, they shall one day perish under
their powers : it is a gospel word, a word of good tidings
that gives them assurance, that it shall never have dominion
over them.

The ground of this assurance is, that believers ' are not
under the law, but under grace.' And the force of this rea-
son we may manifest in some few instances.

First, The law giveth no strength against sin unto them
that are under it ; but grace doth. Sin will neither be cast nor
kept out of its throne, but by a spiritual power and strength
in the soul to oppose, conquer, and dethrone it. Where it
is not conquered it will reign ; and conquered it will not be,
without a mighty prevailing power : this the law will not,
cannot give.

The law is taken two ways. 1. For the whole revela-

OF SIN AND GUACE. 451

iion of the mind and will of God in the Old Testament. In
this sense it had grace in it, and so did give both life, and
light, and strength against sin, as the psalmist declares,
Psal. xix. 7 — 9. In that sense it contained not only the
law of precepts, but the promise also, and the covenant
which was the means of conveying spiritual life and
strength unto the church ; in this sense it is not here spoken
of; nor is any where opposed unto grace. 2. For the cove-
nant rule of perfect obedience ; * Do this and live,' In this
sense men are said to be under it in opposition unto being
under grace. They are under its power, rule, conditions, and
authority, as a covenant ; and in this sense all men are
under it, who are not instated in the new covenant through
faith in Christ Jesus, who sets up in them and over them
the rule of grace. For all men must be one way or other
under the rule of God; and he rules only by the law, or by
grace: and none can be under both at the same time.

In this sense the law was never ordained of God, to con-
vey grace or spiritual strength unto the souls of men : had
it been so, the promise and the gospel had been needless,
* If there had been a law given which could have given life,
verily righteousness should have been by the law ;' Gal.
iii.21. If it could have given life or strength, it would
have produced righteousness ; we should have been justi-
fied by it. It discovers sin and condemns it, but gives
no strength to oppose it. It is not God's ordinance for
the dethroning of sin, nor for the destruction of its do-
minion.

This law falls under a double consideration ; but in
neither of them was designed to give power or streno-th
against sin.

1. As it was given unto mankind in the state of inno-
cency. And it did then absolutely and exactly declare the
whole duty of man, whatever God in his wisdom and holi-
ness did require of us. It was God's ruling of man accord-
ing to the principle of the righteousness wherein he was
created. But it gave no new aids against sin ; nor was
there any need that so it should do. It was not the ordi-
nance of God to administer new or more grace unto man,
but to rule and govern him according to what he had per-
ceived. And this it continueth to do for ever. It claims

2 G 2

452 OF THE DOMINION

and continues a rule over all men, according to what they
had, and what they have. But it never had power to bar
the entrance of sin, or to cast it out when it is once en-
throned.

2. As it was renewed and enjoined unto the church
of Israel on Mount Sinai, and with them unto all that
would join themselves unto the Lord out of the nations
of the world. Yet neither was it then, nor as such, designed
unto any such end, as to destroy or dethrone sin, by an ad-
ministration of spiritual strength and grace. It had some
new ends given then unto it, which it had not in its original
constitution. The principal whereof was to drive men to
the promise and Christ therein. And this it doth by all
the acts and powers of it on the souls of men. As it dis-
covers sin, as it irritates and provokes it by its severity, as
it judgeth and condemneth it, as it denounceth a curse on
sinners, it drives unto this end. For this was added of
grace in the renovation of it ; this new end was given unto
it ; in itself it hath nothing to do with sinners, but to judge,
curse, and condemn them.

There is therefore no help to be expected against the
dominion of sin from the law. It was never ordained
of God unto that end ; nor doth it contain, nor is it com-
municative of the grace necessary unto that end, Rom. viii.3.

Wherefore, those who are under the law, are under the
dominion of sin. The law is holy, but it cannot make them
holy who have made themselves unholy: it is just, but it
cannot make them so; it cannot justify them whom it dotli
condemn : it is good, but can do them no good, as unto their
deliverance from the power of sin ; God hath not appointed
it unto that end. Sin will never be dethroned by it; it will
not give place unto the law ; neither in its title, nor its
power.

Those who are under the law, will at some seasons endea-
vour to shake off" the yoke of sin, and resolve to be no longer
under its power. As,

1. When the law presseth on their consciences, perplex-
ing and disquieting of them. The commandment comes
home unto them, sin reviveth, and they die, Rom. vii. 9, 10.
That is, it gives power to sin to slay the hopes of the sinner,
and to distress him with the apprehension of guilt and death.

OF SIN AND GRACE. 453

For 'the strength of sin is the law,' 1 Cor. xv. 56. The power
it hath to disquiet and condemn sinners, is in and by the
law. When it is thus with sinners, when the law presseth
them with a sense of the guilt of sin, and deprives them of
all rest and peace in their minds ; they will resolve to cast
off the yoke of sin, to relinquish its service, that they may
be freed from the urgency of the law on their consciences.
And they will endeavour it in some instances of duty, and
abstinence from sin.

2. They will do the same under surprisals with sickness,
pain, dangers, or death itself. Then they will cry, and pray,
and promise to reform, and set about it as they suppose, in
good earnest. This case is fully exemplified, Psal. Ixxviii.
33 — 37. And it is manifest in daily experience amongst
multitudes. There are few who are so seared and profligate,
but at such seasons they will think of returning to God, of
relinquishing the service of sin, and vindicating themselves
from under its dominion. And in some it worketh a lasting
change, though no real conversion doth ensue. But with
the most, this 'goodness is as the morning cloud, and as
the early dew, so passeth it away.'

3. The same effect is produced in many by the preach-
ing of the word. Some arrow of conviction is fastened in
their minds, whereon their former ways displease them; and
they judge it is better for them to change the course of their
lives, and to relinquish the service of sin : these resolutions
for the most part abide with them, according to the society
which they have or fall into. Good society may much
help them in their resolves for a time ; when by that which
is evil and corrupt they are presently extinguished.

4. Sometimes merciful endearing providences will have
the same effect on the minds of men, not obdurate in sin.
Such are deliverances from imminent dangers, sparing the
lives of near relations and the like.

In such seasons men under the law will attend unto their
convictions, and endeavour for awhile to shake off the yoke
of sin. They will attend unto what the law saith, under
whose power they are, and endeavour a compliance there-
with ; many duties shall be performed, and many evils ab-
stained from, in order to the quitting themselves of sin's do-
minion. But alas ! the law cannot enable them hereunto ;

454 OF THE DOMINION

it cannot give them life and strength to go through with
what their convictions press them unto; therefore, after
awhile, they begin to faint and wax weary in their progress,
and at length give quite over. It may be they may break
off from some great sins in particular ; but shake off the
whole dominion of sin they cannot.

It is otherwise with them that are under grace. Sin
shall not have dominion over them ; strength shall be ad-
ministered unto them to dethrone it.

Grace is a word of various acceptations in the Scripture.
As we are here said to be under it, and as it is opposed unto
the law, it is used or taken for the gospel, as it is the instru-
ment of God for the communication of himself, and his grace
by Jesus Christ unto those that do believe, with that state
of acceptation with himself, which they arc brought into
thereby, Rom. v. 1, 2. Wherefore, to be under grace is to
have an interest in the gospel coveriant and state, with a
right unto all the privileges and benefits thereof, to be brought
under the administration of grace by Jesus Christ, to be a
true believer.

But the inquiry hereon is, how it follows from hence,
that sin shall not have dominion over us ; that sin cannot
extend its territories and rule into that state ; and in what
sense this is affirmed.

1 . Is it that there shall be no sin in them any more ?
Even this is true in some sense. Sin, as unto its condemn-
ing power, hath no place in this state, Rom. viii. 1. All the
sins of them that believe are expiated or done away, as to
the guilt of them in the blood of Christ, Heb. i. 2. 1 John i. 7.
This branch of the dominion of sin, which consists in its con-
demning power, is utterly cast out of this state. But sin,
as unto its being and operation doth still continue in believ-
ers, whilst they are in this world : they are all sensible of it.
Those who deceive themselves with a contrary apprehension,
are most of all under the power of it, 1 John i. 8. Where-
fore, to be freed from the dominion of sin, is not to be freed
absolutely from all sin ; so as that it should in no sense abide
in us any more. This is not to be under grace, but to be in
glory.

2. Is it that sin though it abides, yet it shall not fight
nor contend for dominion in us ? That this is otherwise

OF SIN AND GRACE. 455

we have before declared ; Scripture and the universal expe-
rience of all that believe, do testify the contrary : so doth
the assurance here given us, that it shall not obtain that do-
minion. For if it did not contend for it, there could be no
grace in this promise. There is none in deliverance from
that whereof we are in no danger.

But the assurance here given is built on other considera-
tions ; whereof the first is. That the gospel is the means or-
dained, and instrument used by God for the communication
of spiritual strength unto them that believe, for the dethron-
ing of sin. It is the * power of God unto salvation,' Rom. i.
16. that whereby and wherein he puts forth his power unto
that end. And sin must be really dethroned by the power-
ful acting of grace in us, and that in a way of duty in our-
selves. We are absolved, quitted, freed from the rule of sin,
as unto its pretended right and title, by the promise of the
gospel. For thereby are we freed and discharged from the
rule of the law, wherein all the title of sin unto dominion is
founded. For ' the strength of sin is the law.' But we are
freed from it, as unto its internal power, and exercise of its
dominion, by internal spiritual grace and strength in its due
exercise. Now this is communicated by the gospel ; it gives
life and power, with such continual supplies of grace, as arfe
able to dethrone sin, and for ever to prohibit its return.

This then is the present case, supposed and determined
by the apostle. You that are believers, are all of you con-
flicting with sin. You find it always restless and disquiet-
ing, sometimes strong and powerful. When it is in conjunc-
tion with any urgent temptation, you are afraid it will utterly
prevail over you to the ruin of your souls. Hence you are
wearied with it, groan under it, and cry out for deliverance
from it. All these thiugs the apostle at large insists on in
this and the next chapter. But now, saith he, be of good
cpmfort ; notwithstanding all these things, and all your
fears upon them, sin shall not prevail, it shall not have the
dominion, it shall never ruin your souls. But what ground
have we for this hope? what assurance of this success?
This you have, saith the apostle, ' You are not under the law,
but under grace ;' or, the rule of the grace of God in Christ
Jesus, administered in the gospel. But how doth this give
relief? Why it is the ordinance, the instrument of God

45G or THE DOMINION

which he will use unto this end, namely, the communication
of such supplies of grace and spiritual strength, as shall eter-
nally defeat the dominion of sin.

This is one principal difference between the law and the
gospel, and was ever so esteemed in the church of God, until
all communication of efficacious grace began to be called in
question. The law guides, directs, commands all things
that are against the interest and rule of sin. It judgeth and
condemneth both the things that promote it, and the per-
sons that do them : it frightens and terrifies the consciences
of those who are under its dominion. But if you shall say
unto it, What then shall we do ? this tyrant, this enemy, is
too hard for us; what aid and assistance against it will it
afford unto us? what power will it communicate unto its
destruction? Here the law is utterly silent, or says, that
nothing of this nature is committed unto it of God. Nay,
the strength it hath it gives unto sin for the condemnation
of the sinner ; ' the strength of sin is the law.'

But the gospel, or the grace of it, is the means and in-
strument of God, for the communication of internal spiritual
strength unto believers. By it do they receive supplies of
the Spirit, or aids of grace for the subduing of sin, and the
destruction of its dominion. By it they may say, they can
do all things through him that enables them. Hereon then
depends, in the first place, the assurance of the apostle's as-
sertion, that * sin shall not have the dominion over us,' be-
cause we are ' under grace.' We are in such a state, as
wherein we have supplies in readiness to defeat all the at-
tempts of sin, for rule and dominion in us.

But some may say hereon, they greatly fear they are not
in this state ; for they do not find such supplies of spiritual
strength and grace, as to give them a conquest over sin.
They are still perplexed with it, and it is ready to invade
the throne in their minds, if it be not already possessed of
it. Wherefore they fear lest they are strangers from the
grace of the gospel.

In answer hereunto, the things ensuing are proposed.

1. Remember what hath been declared concerning the
dominion of sin. If it be not known what it is, and wherein
it doth consist, as some may please themselves, whilst their
condition is deplorable, as it is with the most ; so others may

OF SIN AND GRACE. 457

be perplexed in their minds without just cause. A clear dis-
tinction between the rebellion of sin and the dominion of
sin, is a great advantage unto spiritual peace.

2. Consider the ends for which aids of grace are granted
and communicated by the gospel. Now this is not that sin
may at once be utterly destroyed and consumed in us, that
it should have no being, motion, or power in us any more.
This work is reserved for glory in the fujl redemption of
body and soul, which we here do but groan after. But it is
given unto us for this end, that sin may be so crucified and
mortified in us, that is, so gradually weakened and destroyed,
as that it shall not ruin spiritual life in us, obstruct its neces-
sary acting in duties, and prevalency against such sins as
would disannul the covenant relation between God and our
souls. Whilst we have supplies of it which are sufiicient
unto this end, although our conflict with sin doth continue,
although we are perplexed by it, yet we are under grace,
and sin shall have no more dominion over us. This is
enough for us, that sin shall be gradually destroyed, and we
shall have a sufficiency of grace in all occasions to prevent
its ruling prevalency.

3. Live in the faith of this sacred truth, and ever keep
alive in your souls expectation of supplies of grace suitable
thereunto. It is of the nature of true and saving faith, in-
separable from it, to believe that the gospel is the way of
God's administration of grace for the ruin of sin. He that
believes it not, believes not the gospel itself, which is ' the
power of God unto salvation;' Rom. i. 16. If we live, and
walk, and act as if we had nothing to trust unto but our-
selves, our own endeavours, our own resolutions, and that
in our perplexities and surprisals, it is no wonder if we are
not sensible of supplies of divine grace ; most probably we
are under the law, and not under grace. This is the funda-
mental principle of the gospel state, that we live in expec-
tation of continual communications of life, grace, and
strength from Jesus Christ, who is our life, and from whose
fulness we receive, and grace for grace. We may therefore,
in this case, continually expostulate with our souls, as David
doth : ' Why go you mourning because of the oppression of
the enemy ? Why are you cast down, and why are you dis-
quieted within us ? Still hope in God : he is the health of

458 OF THE DOMINION

my countenance.' We may be sensible of great oppression
from the power of this enemy ; this may cause us to go
mourning all the day long, and in some sense it ought so
to do. Howbeit we ought not hence to despond, or to be
cast down from our duty or our comfort. Still we may
trust in God through Christ, and live in continual expecta-
tion of such spiritual reliefs, as shall assuredly preserve us
from the dominion of sin. This faith, hope, and expecta-
tion, we are called unto by the gospel. And when they are
not cherished, when they are not kept up unto a due exer-
cise, all things will go backward in our spiritual condition.

4. Make especial application unto the Lord Christ, unto
whom the administration of all spiritual supplies is com-
mitted, for the communication of them unto you, according
unto all especial occasions. Hath sin got the advantage of
a powerful temptation, so as that it seems to put hard for
dominion in the soul, as it was with Paul under the bufFet-
ings of Satan, when he had that answer from God upon his
reiterated prayer, ' My grace is sufficient for thee ;' sin shall
not have dominion over thee? Hath it by its deceitfulness
brought the soul into a lifeless, senseless frame, makes it
forgetful of duties, negligent in them, or without spiritual
delight in their performance? Hath it almost habituated
the soul unto careless and corrupt inclinations unto the
love of, or conformity to, the world ? Doth it take advan-
tage from our darkness and confusion under troubles, dis-
tresses, or temptations ? On these and the like occasions
it is required, that we make especial fervent application
unto the Lord Christ, for such supplies of grace as may be
sufficient and efficacious to control the power of sin in them
all. This under the consideration of his office and autho-
rity unto this end, his grace and readiness from especial in-
ducements, we are directed unto, Heb. iv. 14 — 16.

5. Remember always the way and method of the opera-
tions of divine grace and spiritual aids. It is true in our
first conversion to God, we are as it were surprised by a
mighty act of sovereign grace, changing our hearts, renew-
ing our minds, and quickening us with a principle of spiri-
tual life. Ordinarily many things arc required of us in a
way of duty in order thereunto. And many previous opera-
tions of grace in our minds in illumination, and the sense

OF SIN AND GiHACE. 459

of sin, do materially and passively dispose us thereunto, as
wood when it is dried is disposed to firing. But the work
itself is performed by an immediate act of divine power,
without any active co-operation on our parts. But this is
not the law or rule of the communication or operation of
actual grace, for the subduing of sin. It is given in a way
of concurrence with us in the discharge of our duties, and
when we are sedulous in them we may be sure we shall not
fail of divine assistance, according to the established rule of
the administration of gospel grace. If, therefore, we com-
plain that we find not the aids mentioned, if at the same
time we are not diligent in attendance unto all the duties
whereby sin may be mortified in us, we are exceedingly in-
jurious to the grace of God.

Wherefore, notwithstanding this objection, the truth
stands firm, that ' sin shall not have dominion over us, 'be-
cause we are not under the law, but under grace ;' because
of the spiritual aids that are administered by grace for its
mortification and destruction.

Secondly, The law gives no liberty of any kind ; it gen-
dereth unto bondage, and so cannot free us from any domi-
nion, not that of sin ; for this must be by liberty ; but this
we have also by the gospel. There is a twofold liberty :
I. Of state and condition; 2. Of internal operation ; and
we have both by the gospel. The first consists in our
deliverance from the law and its curse, with all things which
claim a right against us by virtue thereof; that is, Satan,
death, and hell. Out of this state, from whence we can
never be delivered by the law, we are translated by grace into
a state of glorious liberty ; for by it the Son makes us free,
and we receive the Spirit of Christ. Now, * where the Spi-
rit of the Lord is, there is liberty;' 1 Cor. iii. 17, This li-
berty Christ proclaims in the gospel unto all that do believe,,
Isa. Ixi. 1. Hereon they who hear and receive the joyful
sound, are discharged from all debts, bonds, accounts,
rights, and titles, and are brought into a state of perfect
freedom. In this state sin can lay no claim to dominion
over any one soul. They are gone over into the kingdom
of Christ, and out from the power of sin, Satan, and darkness.
Herein indeed lies the foundation of our assured freedom
from the rule of sin. It cannot make an incursion on the

460 OF THE DOMINION

kingdom of Christ, so as to carry away any of its subjects
into a state of sin and darkness again. And an interest in
this state ought to be pleaded against all the attempts of sin,
Rom. vi. 1, 2. There is nothing more to be detested, than
that any one who is Christ's freeman, and dead to the
power of sin, should give place again unto any of its pre-
tences to, or endeavours for, rule.

Again, there is an internal liberty, which is the freedom
of the mind from the inward powerful chains of sin, with an
ability to act all the powers and faculties of the soul in a
gracious manner. Hereby is the power of sin in the soul
destroyed. And this also is given us in the gospel. There
is power administered in it to live unto God, and to walk in
all his commandments. And this also gives evidence unto
the truth of the apostle's assertion.

Thirdly, The law doth not supply us with effectual mo
tives and encouragements to endeavour the ruin of the do-
minion of sin in a way of duty, which must be done, or in the
end it will prevail. It works only by fear and dread, with
threatenings and terrors of destruction. For although it
says also, * do this and live,' yet withal it discovers such an
impossibility in our nature to comply with its commands
in the way and manner wherein it enjoins them, that the
very promise of it becomes a matter of terror, as including
the contrary sentence of death upon our failure in its com-
mands. Now these things enervate, weaken, and discourage
the soul in its conflict against sin : they give it no life, ac-
tivity, cheerfulness, or courage, in what they undertake.
Hence those who engage themselves into an opposition
unto sin, or a relinquishment of its service, merely on the
motives of the law, do quickly faint and give over. We
see it so with many every day. One day they will for-
sake all sin, their beloved sin, with the company and oc-
casions inducing them thereunto. The law hath fright-
ed them with divine vengeance. And sometimes they pro-
ceed so far in this resolution, they seem escaped the pol-
lution of the world ; yet soon again they return to their
former ways and follies, 2 Pet. ii. 20 — 22. Their goodness
is as the morning cloud, and as the early dew so passelli it
away. Or if they do not return to wallow in the same mire
of their former pollutions, they betake themselves to the

OF SIN AND GRACE. 461

shades of some superstitious observances, as it is in the
papacy ; for they openly succeed into the room of the Jews,
who being ignorant of the righteousness of God, and not
submitting thereunto, went about variously to establish their
own righteousness, as the apostle speaks, Rom. x. 3, 4. For
in that apostate church, where men are wrought on by the
terrors of the law to relinquish sin, and set themselves in op-
position unto its power, finding themselves altogether unable
to do it by the works of the law itself, which must be perfectly
holy ; they betake themselves to a number of superstitious
observances, which they trust unto in the room of the law,
with its commands and duties. But the law makes nothing
perfect, nor are the motives it gives for the ruin of the in-
terest of sin in us, able to bear us out, and carry us through
that undertaking.

But the motives and encouragements given by grace to
endeavour the utter ruin of sin, in a way of duty, are such as
give life, cheerfulness, courage, and perseverance; they con-
tinually animate, relieve, and revive the soul in all its work
and duty, keeping it from fainting and despondency; for
they are all taken from the love of God and of Christ, from
the whole work and end of his mediation, from the ready
assistances of the Holy Ghost, from all the promises of the
gospel, from their own with other believers' experiences, all
giving them the highest assurance of final success and vic-
tory. When the soul is under the influences of these mo-
tives, whatever difficulty and opposition it meets withal from
soliciting temptations or surprisals, it will renew its strength,
it will 'run and not be weary, it will walk and not faint,' ac-
cording to the promise, Isa. xl. 31.

Fourthly, Christ is not in the law, he is not proposed in
it, not communicated by it, we are not made partakers of
him thereby. This is the work of grace, of the gospel. In
it is Christ revealed ; by it he is proposed and exhibited unto
us ; thereby are we made partakers of him, and all the bene-
fits of his mediation. And he it is alone who came to, and
can, destroy this work of the devil. The dominion of sin is
the complement of the works of the devil, where all his
designs centre. This * the Son of God was manifest to de-
stroy.' He alone ruins the kingdom of Satan, whose power
is acted in the rule of sin. Wherefore, hereunto our assur-

462 OF THE DOMINION

ance of this comfortable trutli is principally resolved ; and
what Christ hath done, and doth, for this end, is a great part
of the subject of gospel revelation.

The like may be spoken of the comnmnication of the
Holy Spirit, which is the only principal efficient cause of
the ruin of the dominion of sin ; for 'where the Spirit of
Christ is, there is liberty,' and nowhere else. But we receive
this Spirit ' not by the works of the law, but by the hearing
of faith;' Gal. iii. 2.

CHAP. VI.

The practical observations drawn from, and application made of, the
whole text.

Having opened the words, and made some improvement of
them, I shall now take one or two observations from the
design of them, and issue the whole in a word of appli-
cation.

Obs. I. It is an unspeakable mercy and privilege to be de-
livered from the dominion of sin. As such it is here proposed
by the apostle, as such it is esteemed by them that believe.
Nothing is more sweet, precious, and valuable, unto a soul
conflicting with sin and temptation, than to hear that sin
shall not have the dominion over them. Ah, what would
some give that it might be spoken unto them with power,
so as that they might steadfastly believe it, and have the
comfort of it ! * Fools make a mock of sin,' and some glory
in the service of it, which is their shame ; but those who
understand any thing aright, either of what is present, or
what is to come, do know that this freedom from its domi-
nion is an invaluable mercy ; and we may consider the
grounds which evidence it so to be.

First, It appears so to be from the causes of it. It is that
which no man can by his own power, and the utmost of his
endeavours, attain unto. Men by them may grow rich, or
wise, or learned ; but no man by them can shake off the yoke
of sin. If a man had all the wealth of the world, he could
not by it purchase this liberty ; it would be despised. And
when sinners go hence to the place where the rich man was

OF SIN AND GRACE. 463

tormented, and have nothing more to do with this world,
they would give it all, if they had it, for an interest in this
liberty.

It is that which the law and all the duties of it cannot
procure. The law and its duties, as we have declared, can
never destroy the dominion of sin. All men will find the
truth hereof, that ever come to fall under the power of real
conviction. When sin presseth on them, and they are afraid
of its consequents, they will find that the law is weak, and
the flesh is weak, and their duties are weak, their resolu-
tions and vows are weak ; all insufficient to relieve them.
And if they think themselves freed one day, they shall find
the next that they are under bondage : sin for all this will
rule over them with force and rigour. And in this condition
do some spend all their days in this world. They kindle
sparks of their own, and walk in the light of them, until they
lie down in darkness and sorrow. They sin and promise
amendment, and endeavour recompenses by some duties,
yet can never extricate themselves from the yoke of sin.
We may therefore learn the excellency of this privilege,
first frem its causes, whereof I shall mention some only.

1. The meritorious procuring cause of this liberty, is
the death and blood of Jesus Christ. So it is declared,
1 Pet. i. 18, 19. 1 Cor. vi. 20. vii. 23. Nothing else could
purchase this freedom. Under the power and dominion of
sin we were, and could not be delivered without a ransom.
Christ died and rose, and lives again, that he might be our
Lord, Rom. xiv. 9. and so deliver us from the power of all
other lords whatever. It is true there was no ransom due
to sin or Satan, who was the author of it. They were to be
dethroned or destroyed by an act of power. Both the devil
and sin, which is his work, are to be destroyed, not appeased,
Heb. ii. 14- 1 John iii. 8. but ' the strength of sin is the law/
1 Cor. XV. 56. that is, through the righteous sentence of
God, we were held by the law obnoxious unto the condemn-
ing power of sin. From that law we could not be delivered
but by this price and ransom. Two things hence follow.

(1.) Those who live in sin, who willingly abide in the
service of it, and endure its dominion, do cast the utmost
contempt on the wisdom, love, and grace of Christ. They
despise that which cost him so dear. They judge that he

464 OF THE DOMINION

made a very foolish purchase of this liberty for us, with his
dearest blood. Whatever it be, they prefer the present sa-
tisfaction of their lusts before it. This is the poison of
unbelief. There is in it a high contempt of the wisdom
and love of Christ. The language of men's hearts that live
in sin, is, that the liberty which he purchased with his blood,
is not to be valued or esteemed. They flatter him with their
lips in the outward performance of some duties; but in their
hearts they despise him, and the whole work of his media-
tion. But the time is approaching wherein they will learn
the difference between the slavery of sin, and the liberty
wherewith Christ makes believers free. And this is that
which is now tendered unto sinners in the dispensation of
the gospel ; life and death are here set before you ; choose life
that ye may live for ever.

(2.) Let those that are believers, in all their conflicts with
sin, live in the exercise of faith, on this purchase of liberty
made by the blood of Christ. For two things will hence
ensue : 1. That they will have a mighty argument always in
readiness to oppose unto the deceit and violence of sin.
The soul will hereon say to itself. Shall I forego and part
with that which Christ purchased for me at so dear a rate,
by giving place to the solicitations of lust or sin ? shall I
despise his purchase ? God forbid. See Rom. vi. 2. By
such arguings is the mind frequently preserved from closing
with the enticements and seductions of sin. 2. It is an
effectual argument for faith to use in its pleading for de-
liverance from the power of sin. We ask for nothing but
what Christ hath purchased for us. And if this plea be
pursued it will be prevalent.

2. The internal efficient cause of this liberty, or jthat
whereby the power and rule of sin is destroyed in us, is
the Holy Spirit himself, which farther evinceth the great-
ness of this mercy. Every act for the mortification of sin,
is no less immediately from him, than those positive graces
are, whereby we are sanctified. It is through the Spirit
that we * mortify the deeds of the flesh,' Rom. viii. 13. Where
he is, there and there alone is liberty. All attempts for the
mortification of sin without his especial aids and operations,
are frustrate. And this manifests the extent of the dominion
of sin in the world. He alone by whom it can be destroyed.

OF SIN AND GRACE. 4G5

and all those efficacious operations of his whereby it is so,
are generally despised ; and they must live and die slaves
unto sin, by whom they are so. Wherefore, a great part of
our wisdom for the attaining and preserving this liberty^
consists in the acting of faith on that promise of our Saviour,
that our heavenly Father will * give the Holy Spirit to them
that ask him' of liim. When sin in any instance, by any
temptation, urgeth for power and rule in us, we are ready to
turn into ourselves and our own resolutions, which in their
place are not to be neglected. But immediate cries unto
God for such supplies of his Spirit, as without which sin
will not be subdued, we shall find our best relief. Bear it
in mind, try it on the next occasion, and God will bless it
with success.

3. The instrumental cause of this freedom is the duty
of believers themselves, in and for the destruction of sin.
And this also manifests the importance of this privilege.
This is one of the principal ends of all our religious du-
ties ; of prayer, of fasting, of meditation, of watchfulness
unto all other duties of obedience ; they are all designed to
prevent and ruin the interest of sin in us. We are called
into a theatre to fight and contend, into a field to be tried
in a warfare. Our enemy is this sin, which strives and
contends for the rule over us. This we are to resist even
unto blood, that is, our utmost in doing and suffering. And
certainly that is in itself and unto us of the highest import-
ance, which on divine appointment and command, is the
great end of the constant endeavours of our whole lives.

Secondly, It appears so to be from the consideration of
the bondage which we are delivered from thereby. Bondage
is that which human nature is most averse from, until it be
debased and debauched by sensual lusts. Men of ingenu-
ous spirits have in all ages chosen rather to die than to be
made slaves. But there is no such bondage as that which
is under the dominion of sin. To be under the power of
base lusts, as covetousness, uncleanness, drunkenness, am-
bition, pride, and the like, to make provision to fulfil their
desires in the wills of the mind and the flesh, is the worst
of slavery.

But we may say what we please on this subject; none
think themselves so free, none make such an appearance of

VOL, XIV. 2 H

466 OF THE DOMINTON

generous freedom unto others, as those who are avowed
servants of sin. If those are not freemen, who do what they
please, and are for the most part approved in what they do,
who puff at all their enemies, and scorn such as pusillani-
mous slaves, who go not forth unto the same compass of
excess with them, who shall be esteemed free ? They plead
with the Pharisees that they are the only freemen, and were
never in bondage to any. The servile restraints of fear
from divine judgment and future accounts they wholly
despise. See the description, Psal. Ixxiii. 4 — 10. Who
so free, so joyous as such persons? As for others, [they
are 'plagued all the day long, and are chastened every
morning ;' ver. 14. Yea, they go heavily and mournfully
under the oppression of this enemy, crying out continually
for deliverance.

But the truth insisted on is not at all impeached by this
observation. It is a great part of the slavery of such per-
sons, that they know not themselves to be slaves, and boast
that they are free. They are born in a state of enmity against
God, and bondage under sin, and they like well of it, as all
abject slaves do, under the worst of tyrants ; they know
no better. But true liberty consists in inward peace,
tranquillity of mind, designs for and inclinations unto the
best things, the most noble objects of our natural, rational
souls. All these they are utter strangers unto, who spend
their lives in the service of vile and base lusts. Envy not
their gallantry, their glittering appearances, their heaps of
wealth and treasures ; they are in the whole vile and con-
temptible slaves. The apostle determines their case, Rom.
vi. 17. It is a matter of eternal thankfulness unto God, that
we are delivered from being the servants of sin.

Yea, it is an evidence of grace, of a good frame of spirit,
when a soul is made really sensible of the excellency of this
freedom; when it so finds the power and interest of sin to
be weakened, as that it can rejoice in it, and be thankful to
God for it, Rom. vii. 25.

Thirdly, It is so with respect unto the end of this bondage,
or what it brings men unto. If, after all the base drudgery
which sinful men arc put unto in the service of their lusts; if
after all the conflicts which their consciences put them on
with fears and terrors in the world, they could expect any

OF SIN AND GRACE. 467

thing of a future reward hereafter, something might be spoken
to alleviate their present misery. But ' the wages of sin is
death;* eternal death under the wrath of the great God is
all they are to look for. The end of the dominion of sin is
to give them up unto the curse of the law and power of the
devil for evermore.

Fourthly, It keeps men off from the participation of all
real good here and hereafter. What men under the power
of sin do enjoy, will quickly appear to be a thing of nought*
In the mean time, they have not the least taste of the love of
God, which alone takes out the poison of their enjoyments.
They have not the least view of the glory of Christ, without
which they live in perpetual darkness, like those who never
behold the light nor sun. They have no experience of the
sweetness and excellency of the gracious influences of life,
and strength, and comfort from the Holy Ghost ; nor of that
satisfaction and reward which is in holy obedience; nor
shall ever come to the enjoyment of God. All these things,
and sundry others of the like sort, might be insisted on and
enlarged, to manifest the greatness of the mercy and privilege
which is in a freedom from the dominion of sin, as it is here
proposed by the apostle. But the principal design I intended
is accomplished, and I do but touch on these things.

I shall add one observation more, and with it put a close
to this discourse.

Obs.2. It is the great interest of a soul conflicting with
the power of sin, to secure itself against its' dominion, that
it is not under its dominion ; not to have the cause hang
dubious in the mind. To clear the truth hereof, we may ob-
serve the things that follow.

First, The conflict with sin, making continual repentance
and mortification absolutely necessary, will continue in us
whilst we are in this world. Pretences of perfection here
are contrary to the Scriptures, contrary to the universal ex-
perience of all believers, and contrary to the sense and con-
science of them by whom they are pleaded, as they make it
evident every day. We pray against it, strive against it,
groan for deliverance from it, and that by the grace of Christ
healing our nature, not without success. Howbeit this suc-
cess extends not unto its absolute abolition whilst we are in
this world. It will abide in us until the union of the soul

2 H 2

468 OF THE do:minion

and body, wherein it hath incorporated itself, be dissolved.
This is our lot and portion ; this is the consequent ol our
apostacy from God, and the depravation of our nature
tliereby.

You will say then. Whereto serves the gospel, and tiie
grace of our Lord Jesus Christ in this case, if it be not
able to give us deliverance herein? I answer. It doth give
us a fourfold relief, which amounts virtually to a constant
deliverance, though sin will abide in us whilst we are in this
world.

1. It is so ordered, that the continuance of sin in us shall
be the ground, reason, and occasion of the exercise of all
grace, and putting a lustre on our obedience. Some excellent
graces, as repentance and mortification, could have no exer-
cise if it were otherwise. And whilst we are in this world,
there is a beauty in them that is an overbalance for the evil
of the remainders of sin; and the difficulty which is hereby
put on our obedience, calling continually for the exercise
and improvement of all grace, renders it the more valuable.
Herein lies the spring of humility and self-resignation to the
will of God. This makes us love and long for the enjoyment
of Christ, putting an excellency on his mediation ; whence
the apostle, on the consideration of it, falls into that ejacu-
lation; ' I thank God through Jesus Christ my Lord;' Rom.
vii. 25. This sweetens unto us our future rest and reward.
Wherefore the continuance of us in this state and condition
in this world, a state of spiritual warfare is best for us, and
highly suited unto divine wisdom, considering the office and
care of our Lord Jesus Christ for our relief. Let us not
complain, or repine, or faint, but go on with Christian for-
titude unto the end, and we shall have success. For,

2. There are, by the grace of Christ, such supplies and
aids of spiritual strength granted unto believers, that sin
shall never proceed farther in them than is useful and needful
for the exercise of their graces. It shall never have its will
upon them, nor dominion over them, as we have before
declared.

3. There is mercy administered in and by the gospel,
for the pardon of all that is evil in itself, or in any of its
eflfects. 'There is no condemnation unto them that are in
Christ Jesus.' Pardoning mercy, according to the tenor of

or SIN AND GRACE. 469

tlie covenant, cloth always disarm this sin in believers of its
condemning power. So that, notwithstanding the utmost
endeavours of it, * being justified by faith, they have peace
with God.'

4. There is a season, when by the grace of Christ it shall
be utterly abolished ; namely, at death, when the course of
our obedience is finished. Wherefore, to affirm that this sin,
and consequently a conflict with it, doth abide in believers
whilst they are in this world, is no disparagement unto the
grace of Christ, which gives such a blessed deliverance
from it.

Secondly, There is a double conflict with and against sin.
The one is in those that are unregenerate, consisting in the
rebellion of light and conscience against the rule of sin, in
many particular instances. For although sin be enthroned
in the will and aflfections, yet the knowledge of good and
evil in the mind, excited by the hopes and fears of things
eternal, will make head against it, as unto the performance
of sundry duties and abstinence from sin. This conflict may
be where sin is in the throne, and may deceive themselves,
supposing it may be from the rule of grace, when it is only
from the rebellion of light, and the charge of a conscience
yet unseared. But there is a conflict with sin where grace
hath the rule and is enthroned. For although grace have the
sovereignty in the mind and heart, yet the remainders of sin,
especially in the corrupt affections, will be continually re-
belling against it. Now this we say is the interest of all,
namely, to inquire of what sort and kind that conflict with sin
is, which is in them. If it be of the first sort, they may yet be
under the dominion of sin ; if of the latter, they are freed
from it. Wherefore, whilst the mind is dubious in this case
and undetermined, many evil consequences it will be per-
plexed withal. I shall name some of them.

1. Such a soul can have no solid peace, because it hath
not satisfaction what state it doth belong unto.

2. It cannot receive refreshment by gospel consolations
in any condition ; for its just fears of the dominion of sin
will defeat them all.

.3. It will be dead and formal in all its duties without
spiritual courage and delight ; which will at length make it
weary of them. So,

470 OF THE DOMINION'

4. All grace, especially faith, will be weakened and im-
paired under this frame continually.

5. Fear of death will hold the soul in bondage ; where-
fore it is highly necessary to have this case well stated and
determined in our minds ; whereto, if the foregoing discourses
may contribute any thing, it is what was designed in them.

There remains only to give some few directions, how the
prevalency of sin unto such a degree as to render the case
about its rule dubious in the mind, may be obviated and
prevented. Some few of the many that might be given, I
shall propose.

1 . The great rule of preventing the increase and power
of vicious habits, is, watch against beginnings. Sin doth
not attempt dominion but in particular instances, by one
especial lust or another. Wherefore, if any sin or corrupt
lust begin, as it were, to set up for a peculiar predominancy
or interest in the mind and affections ; if it be not enter-
tained with severe mortification, it will ruin the peace, if not
endanger the safety of the soul. And when this is so, it
may easily be discovered by any one who keepetli a diligent
watch over his heart and ways. For no sin doth so entirely
advance itself in the mind and affections, but it is promoted
therein either by men's natural inclinations, or by their cir-
cumstances in occasions of life, or by some temptation
^hich they have exposed themselves unto, or by some such
neo"lect wherein the frequency of acts have strengthened
vicious inclinations. But these things may be easily dis-
cerned by those who are in any measure awake unto their
soul's concernments.

The strict charge given us by our Lord Jesus Christ to
watch, and that of the wise man, above all keepings to keep
our hearts, have especial regard unto those beginnings of
sin's obtaining power in us. So soon as a discovery is
made of its coincidence or conjunction with any of those
ways of the promotion of its power, if it be not opposed witli
severe and diligent mortification, it will proceed in the
method declared, James i. 14, 15.

Those who would be wise, must familiarize wisdom unto
iheir minds, by a continual free converse with it. They
must ' say unto wisdom. Thou art my sister, and call under-
standing thy kinswoman ;' Prov. vii. 4. So will wisdom have

OF SIN AND GRACE. 471

power in and over their minds. And if we suffer sin, by
any of the advantages mentioned, to familiarize itself into
our minds; if we say not unto it. Get thee hence, upon the
first appearance of its activity for power in us, it will put"
hard for the throne.

2. Carefully inquire and try whether such things which
you may do or approve of in yourselves, do not promote the
power of sin, and help on its rule in you. This method
David prescribes, Psal. xix. 12. Secret sins, such as are
not known to be sins it may be to ourselves, make way for
those that are presumptuous. Thus pride may seem to be
nothing but a frame of mind belonging unto our wealth and
dignity, or our parts and abilities ; sensuality may seem to
be but a lawful participation of the good things of this life ;
passion and peevishness but a due sense of the want of that
respect which we suppose due unto us ; covetousness a ne-
cessary care of ourselves and our families. If the seeds of
sin are covered with such pretences, they will in time spring
up and bear bitter fruit in the minds and lives of men. And
the beginnings of all apostacy, both in religion and morality,
lie in such pretences. Men plead they can do so and so
lawfully, until they can do things openly unlawful.

3. Keep your hearts always tender under the word.
This is the true and only state of inconsistency with, and
repugnancy to, the rule of sin. The loss hereof, or a decay
herein, is that which hath opened the flood-gates of sin
amongst us. Where this frame is, a conscientious fear of
sinning will always prevail in the soul ; where it is lost, men
will be bold in all sorts of follies. And that this frame may
be preserved, it is required, (1.) That we cast out all vicious
habits of mind that are contrary unto it, James i. 21.
(2.) That we preserve an experience of its power and efScacy
on our souls, 1 Pet. ii. 1 — 3. (3.) That we lay aside all preju-
dices against those that dispense it. Gal. iv. 16. (4.) To
keep the heart always humble, in which frame alone it is
teachable, Psal. xxv. Every thing in the preaching of the
word comes cross and unpleasing to the minds of proud
men. (5.) Pray for a blessing on the ministry, which is the
best preparation for receiving benefit by it.

4. Abhor that peace of mind which is consistent with
any known sin. Men may have frequent surprisals into

472 OF THE DOMINION, &C.

known sins ; but if, whilst it is so with them, they refuse all
inward peace, but what comes in by most fervent and sin-
cere desires of deliverance from them, and repentance for
them, they may be safe from the dominion of sin. But if
men can on any hopes, or presumptions, or resolutions, pre-
serve a kind of peace in their minds, whilst they live in any
known sin, they are nigh the borders of that security which
is the territory wherein sin doth reign.

5. Make continual applications unto the Lord Christ in
all the acts of his mediation for the ruin of sin, especially
when it attempts a dominion in us, Heb. iv. 16. This is the
life and soul of all directions in this case, which needs not
here to be enlarged on ; it is frequently spoken unto.

Lastly, Remember, that a due sense of deliverance from
the dominion of sin is the most effectual motive unto uni-
versal obedience and holiness ; as such it is proposed and
managed by the apostle, Rom. vi. ,

HUMBLE TESTIMONY

UNTO THE

GOODNESS AND SEVERITY OF GOD

IN HIS DEALING WITH SINFUL CHURCHES AND NATIONS:

OR, THE ONLY WAY TO DELIVER A SINFUL NATION FROM UITER RUIN,

BY IMPENDING JUDGMENTS:

A DISCOURSE

ON TBE

WORDS OF OUIl LORD JES!US CHRIST,

LUKE XIII. 1—5.

Cry ahniJ, ipare )wt, lift xip thy voice like a trumpet, and shew my people their trans-
gretsions, and the house of Jurob their sins, — Isa. Iviii. 1.

Jn puhlieo discrimine omnis homo miles est.

TO THE READER,

The ensuing discourse contains the substance of
sundry sermons preached in a private congregation.
Some who heard them considering the subject-mat-
ter treated of, and the design in them, with respect
unto the present state of things in this nation, did
judge that it might be convenient and seasonable to
make them more public, for the use and benefit of
others ; but knowing how remote I was from any such
intention in their first composure, and how naked
they were of all ornaments that might render them
meet for public view, I was unwilling for a season
to comply with their desires. Neither was it their
importunity (which, as they did not use, so I should
not in this case have valued), but their reasons that
prevailed with me to consent that they might be
published by any that had a mind thereunto, which
is all my concernment therein. For they said, that
whereas the land wherein we live is filled with sin, and
various indications of God's displeasure thereon, yet
there is an unexemplified neglect in calling the inha-
bitants of it unto repentance, for the diverting of im-
pendent judgments. The very heathen, they said,
upon less evidence of the approaches of divine ven-
geance than is now amongst us, did always solemnly
apply themselves to their deities, for the turning it
away. Wherefore, this^neglect amongst us they sup-
posed to be of such ill abode, as that the weakest
and meanest endeavour for relief under it might be
of some use ; and of that nature I cannot but esteem
this discourse to be.

CCCclxXvi TO THE READER.

They added, moreover, that whereas on various
accounts there are continual apprehensions of pubhc
calamities, all men's thoughts are exercised about
the ways of deliverance from them. But whereas
they fix themselves on various and opposite ways
and means for this end, the conflict of their counsels
and designs increaseth our danger, and is like to
prove our ruin. And the great cause hereof is, a ge-
neral ignorance and neglect of the only true way and
means whereby this nation may be delivered from
destruction under the displeasure of God. For if
their thoughts did agree and centre therein, as it
would insensibly work them off from their present
mutual destructive animosities, so also it is of such a
nature as would lead them into a coalescency in those
counsels, whose fruit would be the establishment of
truth with righteousness and peace. Now this way
is no other but sincere repentance, and universal re-
formation in all sorts of persons throughout the
nation.

That this is the only way for the saving of this
nation from impending judgments and wasting de-
solations, that this way will be effectual unto that
end when all others shall fail, is asserted and proved
in this discourse, from the authority of our Lord Je-
sus Christ himself, to confront the wisdom of politi-
cians, who are otherwise minded, with a plain word
of truth and power.

It was hoped also by them, that some intimation
of their duty might be hereby given unto those, who,
having the ministerial oversight of the generality of
the people, do divert their minds unto the petty dif-
ferences and contests, whilst the fire of God's dis-
pleasure for sin is ready to devour their habitations.
And the truth is, if they persist in their negligence,
if they give not a public evidence at this season of

TO THE READER. CCCclxXvii

I heir zeal for repentance and reformation of life,
among all sorts of persons, going before them in their
example and endeavoursunto the promotion of them,
I understand not how they will give an account of
their trust and duty to God or men.

And therefore, were I worthy to give advice to
any of my brethren in the ministry, who are in the
same condition with myself, as unto outward circum-
stances, it should be this only ; namely, that whilst
others do seek to obstruct them m the whole dis-
charge of their duty, and to deprive the church of
the benefit of their labours, they would, by their own
personal example, by peculiar endeavours in their
congregations, among all that hear them, and on
every occasion, so press the present calls of God
unto repentance, and so promote the work of a vi-
sible reformation, as eminently to help in saving of
the nation from approaching judgments, and therein,
of them also who design their trouble ; and I doubt
not, but most of them are already engaged and for-
ward herein.

This shall be our testimony and our peace, in
whatever may befall us in this world.

Let us not satisfy ourselves, that our congrega-
tions are in so good a posture, as that they may con-
tinue for our lives, and so be like ill tenants, who
care not if their houses fall upon the expiration of the
term of their interest in them. That reparation is-
required of us, which may make them serve for suc-
ceeding generations.

And when any church is so unobservant of its
own decays, as to be negligent of endeavours for pro-
portionable reformation, if after awhile any will de-
liver their own souls, it must be by a departure from
them that hate to be reformed.

CCCclXXVili TO THE READER.

It is a fond imagination, that churches may ren-
der their communion useless and dangerous, only by
heresy, tyranny, and false worship ; an evil, worldly,
corrupt conversation in the generality of their mem-
bers, contrary to the doctrine of the gospel, not op-
posed and contradicted by a constant endeavour for
sincere reformation, is no less ruinous unto the being
of churches than any of these other evils.

On these and such -like considerations I was not
unwilling that this plain discourse should be exposed
to public view, hoping that it might stir up others
of greater abilities and opportunities, more effec-
tually to pursue the same design, I do not think it
needful to make any apology for the plainness both
of the matter and style in this small treatise.

The least endeavour to attire a discourse of this
nature, with the ornaments of speech or language, is
even ridiculous ; it is more fit to bear the furrows of
sighs and tears, than to be smoothed and flourished
with the oily colours of elegance and rhetoric.

And as for the obvious plainness of the matter
contained in it, it is suited, as I judge, unto them
whose good is principally designed therein. Plain
men have sinned as well as others, though it may be
not unto so high a degree, nor in such an outrage of
excess. However, on many considerations, they
are likely first to suffer, unless impendent judgments
are diverted by repentance.

I do but a little plead with -every man for him-
self, and in his own cause. Neither, however wise
or learned men may be, is it meet in this case to treat
them otherwise. It is to no purpose to make a fine
speech unto such as are falling into a lethargy, nor
to discourse learnedly of the art of navigation unto
them that are ready to perish in a storm ; they must

TO THE READER. CCCclxxix

be plain words and plain things that are forcible in
this case. And these by whom they are despised,
from any principle of self elation, give but an un-
comfortable indication of what will be the issue of
their dangers.

Let therefore the reader but candidly excuse and
pass by the trouble which he will be put unto by
the frequent mistakes of the press, especially in mis-
pointings, rendering the sense sometimes obscure
and unobvious ; and I have, on the behalf of the
treatise itself, no more to desire of his forbearance.

A

HUMBLE TESTIMONY

UNTO THE

CJOODNESS AND SEVERITY OF GOD

HIS DEALING WITH SINFUL CHURCHES AND NATIONS.

LUKE XIIL 1—5.

' There were present at that season some that told him
of the Galileans, whose blood Pilate had mingled with their
sacrifices.

* And Jesus answering, said unto them, Suppose ye that
these Galileans were sinners above all the Galileans, because
they suffered such things ?

' I tell you. Nay : but except ye repent, ye shall all like-
wise perish.

'Or those eighteen, upon whom the tower in Siloam
fell, and slew them, think ye that they were sinners above
all men that dwelt in Jerusalem ?

' I tell you, Nay: but except ye repent, ye shall all like-
wise perish.'

It is a part and duty of spiritual wisdom, as also an evi-
dence of a due reverence of God, to take notice of extraor-
dinary occurrences in the dispensations of his providence •
for they are instructive warnings, and of great importance
in his government of the world. In them the ' voice of the
Lord crieth unto the city, and the man of wisdom shall see
his name.' And there is a mark left on them, as profligate
persons, who will not see when his hand is so lifted up.
An example of this wisdom is given us here in our blessed
Saviour; who on the report that was made unto him of
some severe providential accidents, then newly fallen out
gives an exposition of the mind of God in them, with an appli-

VOL. XIV. 2 I

482 THE DESIGN OF

cation of them, unto the present duty of them that heard
him, and ours therein.

Some things may be observed in general, to give light
into the context, and the design of our Saviour in this holy
discourse.

I. The time when the things mentioned did fall out, and
wherein our Saviour passed his judgment on them.

First, It was a time of great sin ; of the abounding of all
sorts of sins : the nation as such, in its rulers and rule; the
church as such, in its officers, order, and worship ; and the
generality of the people, in their personal capacities, were
all overwhelmed in provoking sins, hypocrisy, oppression,
cruelty, superstition, uncleanness, persecution, impenitency,
and security, all proceeding from unbelief, had filled the
land, and defiled it. We have a sufficient account of this
state of things in the story of the gospel ; so as that it needs
no other confirmation. Yea, so wicked were the people,
and so corrupt the church-state, and so impenitent were the
generality of them therein, that it suited the righteousness
and holiness of God, to revenge on that generation, not only
their own sins, but the sins also of all wicked persecutors
from the foundation of the world ; a thing which he doth
not do but on high provocations. Luke xi. 50, 51. 'That
the blood of all the prophets, which was shed from the
foundation of the world, may be required of this genera-
tion ; from the blood of Abel, unto the blood of Zacharias,
which perished between the altar and the temple: verily I
say unto you, it shall be required of this generation.'

There is in this commination an appearance of severity,
beyond the rule established, Exod. xx. 5. There God de-
clares, that he is 'a jealous God,' which title he assumes to
himself, with respect unto the highest provocations, that he
' will visit the iniquity of the fathers on the children to the
third and fourth generation of them that hate him.' But
here the vengeance and punishment due unto the sins of
a hundred generations, is threatened to be inflicted on that
which was present.

Something in our passage may be spoken for the vindi-
cation of divine justice herein, seeing we may be more
concerned in that divine commination than the most are
aware.

IMPENDING JUDGMENTS. 483

1. The case here is particular. That in the command-
ment respects the common case of all false worshippers, and
their posterity ; but this respects persecution unto blood
and death of the true worshippers of God. Now though
God be very much provoked with the sins of false v/orship-
pers, yet he can either bear with them, or pass over their
sins with lesser punishments, or at least for a long season ;
but when they come to persecution, and the blood of
them who worship him in spirit and in truth, in his ap-
pointed season he will not spare them; their own, and the
iniquities of their predecessors, shall be avenged on them
which will be the end of the antichristian church state after
all its present triumph.

2. All those who from the beginning of the world suf-
fered unto blood, on the account of religion, suffered in the
cause of Christ, for their faith in him, and confession of him,
namely, as he was promised unto the church. Unto him
and his office did Abel, by faith, bear testimony in the
bloody sacrifice that he offered. So it is said that Moses, in
his danger for killing the Egyptian, bare the reproach of
Christ, because he did it in faith of the promised seed,
which was Christ. They were therefore all slain in the
cause of Christ. And whereas this generation was to slay
Christ himself, and did so, they did therein approve of and
justify all the blood that was shed in the same cause from
the foundation of the world; and made themselves justly
liable unto the punishment due unto it. Hence our Sa-
viour tells them. Matt, xxiii. 35. that they, the men of
that generation, slew Zechariah, who was actually slain
many hundred years before.

3. Our blessed Saviour mentions Abel and Zechariah
particularly. This Zechariah, called the son of Barachias,
Was undoubtedly the Zechariah mentioned, 2 Chron. xxiv.
20 — 22. For concerning those two alone, it is observed,
that the one dead, and the other dying, ' cried for vengeance.'
So God testifieth of the blood of Abel, Gen. iv. 10. And
Zechariah, when he died, said, * The Lord look upon it, and
require it.' Hence the apostle affirms, that ' Abel being-
dead, yet speaks,' Heb. xi. 4. that is, his blood did so, it did
so then, and it spake for vengeance, as he intimates, chap. xii.
24, It did so before and until the destruction of Jerusalem:

2 I 2

484 THE DESIGN OF

for in the rejection and absolute destruction of that apos-
tatized church and people, the blood of all that suffered
under the Old Testament, was expiated ; Abel's blood cries
no more ; nor doth God look any more on the blood of
Zechariah, to require it.

But the same voice and cry is now continued by another
sort of men ; namely, those who have suffered in the cause
of Christ, since his coming, according to the promise. Rev.
vi.9, 10. And this cry shall be continued until the ap-
pointed time doth come for the utter destruction of the
antichristian apostatized church-state.

When a sinful church or people have passed the utmost
bounds of divine patience and forbearance, they shall fall
into such abominable crying sins and provocations, as shall
render the utmost vengeance beneath their deserts. So Jo-
sephus affirms of this generation, after they had rejected
and slain the Lord Christ, that they fell into such a hell of
provoking abominations, that if the Romans had not come
and destroyed them, God would have sent fire and brim-
stone upon them from heaven, as he did on Sodom.

And we may, by the way, observe from hence.

It is a dangerous thing to live in the times of declining
churches, when they are hastening unto their fatal period in
judgments 5 such as will inevitably befall them all and every
one.

And it is so for these three reasons :

1. Because such times are perilous through temptations
from the abounding of the lusts of men, in all uncleanness
and wickedness. So the apostle states it, 2 Tim. iii. 1 — 5.
If any think they are free from danger, because as yet they
feel no evil, whilst the lusts of men professing Christian re-
ligion visibly and openly abound and rage in the world,
they will be mistaken.

2. Though destruction do not immediately befall them,
yet when they have passed the time of divine patience, de-
signing their reformation, they shall precipitate themselves
into bloody abominations, as did the church of the Jews.

3. Judgment shall at length overtake them, and God
will revenge on them the sins and provocations, especially
the persecutions and blood of them that went before them,
and lead them into their apostacy. So when he shall come

IMPENDING JUDGMENTS. 485

to destroy mystical Babylon, or the antichristian church-
state, it is said, that ' in her was found the blood of the pro-
pliets, and of saints, and of all that were slain upon the
earth;' Rev. xviii. 24. Even the blood of saints that was
shed by pagan Rome shall be avenged on antichristian Rome,
after she hath espoused the cause and walked in the way
of the other, justifying in her own practice what they had
done.

II. It was a time wherein judgments were near ap-
proaching; so our Saviour himself affirms it to have been,
Luke xix. 42 — 44. * Hadst thou known in this thy day.' They
had now but a day, and that now almost ready to expire,
though they saw it not, nor would believe it. But the day
of their desolation approached continually, and when the
apostle wrote his epistle to the Hebrews, was making its en-
trance upon them ; chap. x. 25. 'Ye see the day approaching.'
And we may hence learn.

First, That in the approaching of desolating judgment
on a sinful provoking church or nation, God is pleased to
give previous intimations of his displeasure, as well in the
works of providence, as by the rule of his word ; such were
those here so interpreted by our Saviour in such a season.

This, I say, is the ordinary process of divine providence;
and it may be no nation, heathen or Christian, ever utterly
perished without divine warnings of their approaching deso-
lation. Some, indeed, seem to be taken away with a sudden
surprisal, as God threateneth, Psal. Iviii. 9 — 11.

But this is from their own security, and not for want of
warnings ; so the old world before the flood had warnings
sufficient of their destruction, by the preaching of Noah, and
the building of the ark, by which he 'condemned the world,'
Heb. xi. 7. or left them inexcusable to divine vengeance.
Yet they took no notice of these things, but were surprised
with the flood, as if they had never heard or seen any thing
that should give them warning of it, as our Saviour declares.
Matt. xxiv. 38, 39. And when the time comes of the destruction
of mystical Babylon, she shall say in that very day wherein
her judgments come upon her, ' I sit as a queen, and shall see
no sorrow ;' notwithstanding all her warnings in the pouring
out of the vials of previous judgments; Rev. xviii. 7, 8.

486 THE DESIGN OB^

Secondly, It is the height of security in such a time and
season, either to neglect the consideration of extraordinary
providences, or to misinterpret them as unto any thing but
tokens of approaching judgments, if not prevented.

Nothing can be questioned herein without an arraignment
of the divine wisdom of our Lord Jesus Christ, in the inter-
pretation and application that he makes of these accidents.
No doubt but they were neglected and despised by the most
as common things ; to take any great notice of such occur-
rences is esteemed pusillanimity or superstition. So it is by
many at this day, wherein all things, as we shall see after-
ward, are filled with tokens of divine displeasure : but things
will come shortly unto another account. In the mean time it
is safe to follow this divine example, so as to find out sacred
warnings in such providential occurrences.

2. The providential accidents spoken of are two, and of
two sorts.

(1.) The first was that wherein the bloody cruelty of men
had a hand. ' The Galileans, whose blood Pilate had mingled
with their sacrifices.' When this was done, on what occasion,
and what was the number of the persons so slain, the Scripture
is silent. However it is certain that it was done at Jeru-
salem ; for sacrifices might not be offered any where else.
Thither came the Galileans with their sacrifices ; that is.
either the beasts which they brought to the priests to offer
for them, for they might not offer sacrifices themselves, or
the paschal lamb, which they might slay themselves.

Whilst they were engaged in this work, Pilate, the bloody
Roman governor, on what occasion or provocation is un-
known, came upon them, and slew them in a cruel manner,
intimated in that expression, that ' he mingled their blood
with their sacrifices.' And this providence is the more re-
markable in that it fell out whilst they were engaged in their
sacred worship ; which carries an indication of divine severity.
And it may be there was, as it is in the ruin of mankind every
day, occasion taken for it, from the difference that was be-
tween two wicked governors, Pilate and Herod, unto whose
jurisdiction these Galileans did belong, in whose blood Pilate
thought to revenge himself on his enemy. However they
both combined at last in the killing of Christ, as others use

IMPENDING JUDGMENTS. 487

to do in the world ; and so made themselves friends,leaving
their example to their successors.

(2.) The other was a mere effect of divine providence ;
the death of eighteen men by the fall of a tower in Siloam ;
that is, a place of waters, and a running stream in Jerusalem
itself. And our Lord Jesus Christ declares herein, not only
that all such accidents are disposed by the providence of
God, but that he speaks in them for our instruction.

Both these, as they were warnings, as we shall see, so they
were figures of the approaching destruction of the city and
people ; for that in the first place is the perishing here in-
tended, as is manifest in the ensuing parable, wherein the
church-state of the Jews is compared unto a barren fig-tree,
which was to be cut down and destroyed. And accordingly
that destruction did befall them, partly by the bloody cruelty
of the Romans, and partly by the fall and ruin of the temple,
towers, and walls of the city, both included in the word,
'likewise ;' * Ye shall likewise perish,' or in like manner. But
although they were of various kinds, and men might evade
the consideration of them on several pretences, the one being-
nothing but the tyrannical fury of Pilate, the other only a
somewhat unusual accident, yet our Lord Jesus Christ finds
out the hand and counsel of God in them both, and declares
the same language to be spoken in them both. Signs of the
same event are doubled to shew the certainty of it, like
Pharaoh's dreams.

And we may observe.

First, That all sorts of unusual accidents, or effects of
providence in a season of sin and approaching judgments,
are of the same indication, and ought to have the same in-
terprelation.

So is the same application made of both these different
signs and warnings by our Saviour; they have, saith he, the
same language, the same signification. There was nothing
at this time more hardened the Jews unto their utter ruin,
than the false application they made of providential sio-ns
and warnings which were all multiplied among them, as
boding their good and deliverance, when they were all tokens
of their approaching ruin. For when such things are rejected
as warnings, calling to repentance and reformation, as they
were by them on a presumption that they were signs of God's

488 THE DESIGN OF

appearance on their behalf, they became to be nothing but
certainforerunnersof greater judgments, and infallible tokens
of destruction ; and so they will be to them likewise by whom
they are yet despised.

Secondly, God is pleased sometimes to give warnings
of approaching judgments, not only as unto the matter of
them, that they shall be accompanied with severity, but also
as unto the especial nature and manner of them ; so was it
with these two signs of blood by the sword, and death by the
fall of the tower, representing, as in a glass, that common
calamity which was to befall the city and nation. And I pray
God that the prodigious appearance of fiery meteors, like
swords, armies, and arms, with other things of the like nature,
may not be sent to point out the very kind and nature of the
judgments which are coming on England, if not diverted; for
as unto these signs, not only the Scripture, but all heathen
stories, are filled with an account of them. Before the ap-
proach of desolating judgments, nature, the common parent
of mankind, did always put itself forth in irregular unusual
actings, in fiery meteors, comets, earthquakes, strange ap-
pearances in the air, voices heard, and the like.

The brute elements tremble at the approaches of God in
his judgment against the inhabitants of the earth ; so the
prophet expresseth it, Hab. iii. 10. * The mountains saw thee,
and they trembled : the overflowings of the water passed
by : the deep uttered his voice, and lifted up his hands on
high.'

They are, as it were, cast into a posture of trembling
and supplication. And Jischylus a heathen poet in Justin
Martyr,

Bu^of JaXiiTiriif, Kw^iaiv v-\>oi; fxiya,
"OraviTriBxi^n yc^yh o/(A;att Seo-ttotou.

When the dreadful eye of God (in his providence) is
lifted up, all things tremble before it.

III. In the interpretation and application made of these
severe accidents by our Saviour in his divine wisdom, we
may observe.

First, Especial judgments in such a season, befalling in
any, do not prove an especial guilt, or provocation in them.

This our Saviour expressly denies, and that with respect

IMPENDING JUDGMENTS. 489

unto both the instances insisted on, and that distinctly, ver.
2. 4. I do not hence absolutely establish a general rule as
unto all times and persons. For,

1. The observation is here confined and limited, unto
such a season as that under consideration ; namely, a time
of provoking sins in the generality of the people, and ap-
proaching judgments. In such a season no assignation of
especial guilt ought to be made on especial calamitous
sufferings.

2. Some persons may be guilty of such daring presump-
tuous sins, that if they are overtaken vv^ith especial judg-
ments in this vi^orld, it is the height of impiety not to own the
especial revenging hand of God, in their destruction ; such
was the death of Herod, Acts xii. 22, 23.

Secondly, Judgments on private men in such a season are
warnings to the public. This is intimated by our Saviour in
this place ; namely, that God uses a sovereignty herein, by
singling out whom he pleaseth to make them examples unto
others ; this saith he, was the sole reason, as far as you are
concerned to judge or know, why God brought these sore
destructions upon them ; namely, that by these warnings he
might call you to repentance. Yet I judge God doth not or-
dinarily exercise his sovereignty in this kind, unless it be
when all have deserved to be destroyed ; and then, as in the
sedition and mutiny of military legions, they decimated them,
or slew some for an example and terror unto others ; so God
calls out of a guilty multitude whom he pleaseth, to make
previous instances of approaching judgments.

Thirdly, Those who first fall under judgments, are not
always the worst that judgments shall befall, nor are the first
judgments usually the most severe; so it is plain in these
instances. And because we have instances of this nature
amongst us, we should consider how to make a right judgment
concerning them. And these three things we may safely
determine :

1. That those who suffered were sinners also, though
they were not so only, or in an especial manner.* This is
necessary unto the vindication of the justice of God.

2. That he who hath made them warnings unto us, might

» These things "ere spoken on the burning of several persons to death, in one of
the late fires in London.

490

THE DESIGN OF

Iiave made us warnings unto them ; herein his sovereignty
and mercy towards us, who escape, is manifest.

3. That we also have a hand in that guilt, forerunning
such providences so far as there is any thing penal in them.
For such private previous judgments are the eflect of public
provocations.

IV. Here is a sure rule given us of the interpretation of
severe providences, in such a season as that here intended.
Such I mean as we have had amongst us, in plague, and
fire, and blood ; and such as we have the signs and tokens
of at this time in heaven and earth. For three things we are
here taught safely to conclude concerning them.

First, That they are warnings from God. This our Sa-
viour plainly declares in the interpretation and application
of these two instances.

Secondly, That their voice and language is a call to re-
pentance and reformation : * except ye repent,' &c.

Thirdly, When they are neglected as warnings, calling to
repentance, they change their nature, and become certain
signs of approaching destruction. And in the observation of
these rules of interpretation of providential severities, given
us by our Saviour, we may be preserved from the excesses of
neglecting on the one hand, what is contained in them; and
of rash judging of men or causes on the other.

These things being premised for the opening of the
words, the truth wherein we are instructed by them, appears
to be this :

When a land, a nation, a city, a church, is filled with sin,
so as that God gives them warnings or indications of his dis-
pleasure by previous judgments, or other extraordinary signs,
if they are not as warnings complied withal by repentance
and reformation, they are tokens of approaching judgments,
that shall not be avoided.

This is the sacred truth which our Lord Jesus Christ doth
here recommend to our observation. It is the great rule of
divine providence, with the especial seal of our Lord Christ
annexed to it ; 'I tell you, Nay ; but unless ye repent, ye
shall all likewise perish.' When warnings for instruction
are not received, they are tokens of destruction. This is a
truth which none almost deny, and none almost believe.
Had it been believed, many desolating judgments in former

IMPENDING JUDGMENTS. 491

ages had been prevented, nations and cities should have
abode in prosperity, which are now sunk into ruin, yea, into
hell. See Luke xix. 41 — 44. Matt. xi. 23. And were it be-
lieved in the days wherein we live, it would be the means of
saving a poor nation from otherwise inevitable ruin. The
state is so with us, that unless we repent, we shall perish.
I do not prescribe unto the sovereignty of God in his pro-
vidential administrations. He can, if he please, suffer all his
warnings to be despised, all his calls neglected, yea, scoffed
at, and yet exercise foi bearance towards us, as unto a speedy
execution of judgment. But woe unto them with whom he
so deals ; for it hath only this end, that they may have a
space to fill up the measure of their iniquities, and so be
fitted for eternal destruction, Rom. ix. 22,

There is a threefold issue and event of the state we have
described.

1. When a sinful church or nation so attend unto God's
warnings in previous judgments, and other signs of his dis-
pleasure, as to comply with them by repentance and reforma-
tion. This is a blessed issue which will certainly divert all
impendent judgments ; as shall be afterward declared.

2. When by reason of the neglect of them, and want of
compliance with them, God doth bring distress and calami-
ties upon a people in general. This is a sad event. But
however, under it God doth often preserve a seed and rem-
nant, which being brought through the fire, and thei-eby
purged and purified, though but as a poor and afflicted people,
yet they shall be preserved as a seed, and reserve for a better
state of the church. See Zech. xiii. 8, 9. Isa. vi. 11 — 13.
xiv. 6. xxiv. 13. Zeph. iii. 12. Ezek. v. 2. 12.

3. When God utterly forsakes a people, will regard them
no more ; but give them up unto idolatry, false worship, and
all sorts of wickedness. When he says, 'Why should you
be stricken any more? you will revolt more and more.' This
is the sorest of judgments. 'Woe unto them,' saith the Lord,
* when I depart from them ;' Hos. ix. 12. Of such a people
there shall be neither hope nor remnant, Ezek. xlvii. 11,
Who would not rather see a nation suffering under some
judgments as the effects of God's displeasure, for the neglect
of his warnings, whereby it may be purged, and purified, and

492 THE DESIGN OF

restored, than to be left under idolatry and all manner of
wickedness for ever ?

But the way is here proposed for the avoidance of these
evils. And these things will be more fully spoken unto
afterward.

1 shall first give some evidences of the truth laid down,
and then the reason of it, which will make way for what I
principally intend.

I shall not insist on the especial kind ofwarnings or signs
here mentioned, but only on the general nature of divine
warnings by the word or otherwise, in such a season, as
wherein an abounding of sin is accompanied with great evi-
dences of approaching judgments.

1. According unto this rule was the dealing of God with
the old world, which is set forth unto us for an example. See
1 Pet. iii. 20. ii. 5.

The men of the old world were a sinful provoking gene-
ration. God gave them warning of his displeasure by the
preaching of Noah, and other ways ; during his ministry,
the loncr-sufFering of God waited for their repentance and re-
formation. For this was the end both of the season, and of
the ministry granted unto them therein : but when it was not
complied withal, he brought the flood on those ungodly
men.

2. So he dealt with the church under the Old Testament.
A summary account is given of it, 2 Chron. xxxvi. 15 — 17.
After a contempt of all God's previous warnings, with a
neolect of repentance and reformation, the time came when
there was no remedy, but the city and temple must be de-
stroyed, and the people be partly slain, and partly carried
into captivity. Accordingly there is a general rule esta-
blished for all times and seasons, Prov. xxix. 1.

3. Neither have his dealings been otherwise with the
churches of the New Testament. All those of the first
plantation have been ruined and destroyed by the sword of
God's displeasure, for impenitency under divine calls and
warnings.

4. God gave an eminent instance hereof in the ministry
of Jeremiah the prophet; he gives him the law of liis pro-
phecy, chap, xviii. 7, 8. ' At what instant 1 siiall speak

IMPENDING JUDGMENTS. 493

concerning a nation, and concerning a kingdom, to pluck
lip, and to pull down, and to destroy it ; if that nation
against whom I have pronounced, turn from their evil, I
will repent of the evil that I thought to do unto them.'
Here is the whole of the truth laid down represented unto us.
The nation and kingdom especially intended was that of the
people and church of the Jews. Concerning them it is
supposed, that they were evil, that sin abounded amongst
them. In this state God gave them warning by the minis-
try of Jeremiah, as he did otherwise also. The voice of
these warnings was that they should repent them of their
evil and reform their ways. On a supposition whereof he
promises to remove the judgments which they had deserved,
and which were impendent over them : upon their failure
herein he declares that fearful desolation should befall them,
as it did afterward, ver. 16, 17. According to this rule
the prophet persisted in his ministry. The sum of his ser-
mon was this : It is a time of great sin and provocation ;
these and these are your sins ; these are evident tokens of
God's displeasure against you, and of the near approaching
of desolating judgments. In this state, repent, return, and
reform your ways, and you shall be delivered : in case you
do not, utter destruction shall come upon you.

But the princes, the priests, and generally all the people,
set themselves against him herein and would not believe his
word.

And by three things they countenanced themselves in
their unbelief and impenitency, that they should be deli-
vered ; although they did not repent nor reform their ways.

(1.) By their privileges ; that they were the only church
and people of God, who had the temple and his worship
amongst them : as if he should say. The best reformed
church in the world. This they directly confront his mi-
nistry withal, chap. vii. 3, 4. They fear none of his threat-
enings, they despise his counsel for their safety, approve
their ways and their doings, because they were tlie church,
and had the temple for their security.

(2.) By their own strength for war, and their defence
against all their enemies. They gloried in their wisdom,
their might, and their riches ; as he intimateth, chap.
ix. 23.

494 THE DESIGN OF

(3.) By the help and aid which they expected from
others, especially from Egypt. And herein they thought
once that they had prevailed against him, and utterly dis-
proved his rule of safety by reformation only ; for when the
Chaldeans besieged the city, by whom the judgments he
had threatened them withal were to be executed, Pharaoh,
the king of Egypt, coming up against them, they departed
from Jerusalem for fear of his army, chap, xxxvii. 5. 11.
Hereon, no doubt, they triumphed against him, and were
satisfied that their own way for deliverance was better than
that troublesome way of repentance and reformation which
he prescribed unto them. But he knew from whom he had
his message, and what would be the event of the false hopes
and joys which they had entertained. So he tells them,
ver. 9, 10. ' Deceive not yourselves, saying. The Chaldeans
shall surely depart from us : for they shall not depart. For
though ye had smitten the whole army of the Chaldeans,
that fight against you, and there remained but wounded men
among them, yet should they rise up every man in his tent,
and burn this city with fire.' Which accordingly came to pass.

And so it will be with any other people, against all pleas
and pretences to the contrary.

Let the case be stated according as it is laid down in the
proposition, and explained in the instance of Jeremiah.

Suppose a church or people do abound with provoking
sins ; that during the time of God's patience towards them,
and warning of them, there are signs and tokens of his dis-
pleasure, and of impendent judgments ; let them feed them-
selves so long as they please with hopes of deliverance and
safety, unless they comply with the calls of God unto re-
pentance and reformation, they will fall under desolating
judgments, or be utterly forsaken of God for ever.

The grounds and reasons of this rule and order in divine
dispensations are many, plain, and obvious, which I shall
not at large insist upon.

I shall only at present mention some of them, because
those of the most evidence and importance will accrue after-
ward unto our consideration.

1. This rule of proceeding is suited unto the righteous-
ness of God in the government of the world, in the inbred
light of the minds of men. This notion, that judgment or

IMPENDING JUDGMENTS. 495

divine vengeance will overtake impenitent sinners, who have
been previously warned of their sin, is that which we are
not taught, which we do not learn from one another, which
is not only the voice of divine revelation, but that which is
born with us, which is inseparable from our nature; the
light and conviction whereof, neither with respect unto our-
selves or others, we can avoid ; this is the voice of nature in
mankind, Impenitent sinners, incurable by warnings, are the
proper objects of divine displeasure. And the absolute im-
punity of such persons would be a great temptation unto
atheism, as the suspension of deserved judgments on pro-
voking sinners is with some at this day. But ordinarily
and finally, God will not act contrary unto the inbred no-
tions of his righteousness, in the government of the world,
which he himself hath implanted in the minds of men. But
as for the times, seasons, and ways of the execution of his
judgments, he hath reserved them unto his own sovereignty.

2. It is needful unto the vindication of the faithfulness
of God in his threatenings, given out by divine revelation.
By this he hath always, from the beginning of the world,
testified unto his own holiness and righteousness, whereof
they are the most proper expressions. Those first recorded
of them are in the prophecy of Enoch, Jude 14, 15. And
they have been since continued in all ages. But whereas
the wisdom of God, acting in righteousness, hath been ac-
companied with patience and forbearance in the accomplish-
ment of these threatenings, there have been and yet are
mockers and scoffers at these divine threatenings, as though
they were a mere noise, of no efficacy or signification. So
the apostle declares the thoughts of the minds of men pro-
fane and ungodly, 2 Pet. iii. 3, 4. Wherefore there is a
condecency unto the divine excellencies, that God in his
own way and time should vindicate his faithfulness in all
his threatenings.

3. God hereby manifests himself to be a God hearing
prayers, regarding the cries of his poor and distressed wit-
nesses in the world. When the world abounds in provokino-
sins, especially in blood and persecution, there is a conjunct
cry unto God of those that have suffered, and those that do
suffer, in heaven and earth, for vengeance on obstinate

496 THE DESIGN OF

impenitent sinners. See Luke xviii. 7, 8. Rev. vi. 10. The
voices of all those, I say, who have suffered unto death
in foregoing ages, for the testimony of Jesus, and are now
in heaven, in a state of expectancy of complete glory, with
all those of them whose sighs and groans under their op-
pressors, do at present ascend unto the throne of God, have
the sense in them by divine interpretation, that punishment
be inflicted on impenitent sinners ; as is plainly expressed
by our Saviour in that place of the gospel, affirming that
he will avenge his elect speedily who cry unto him day and
night. Herein God will vindicate his glory, as the God that
hears prayers.

4. A sense of this divine truth, is a great and effectual
means of God's rule in the hearts of men in the world, set-
ting bounds to their lusts, and restraining that superfluity
of wickedness and villany, which would otherwise take
away the distinction as to sin, between the earth and hell.
If men can at any time free themselves from the terror and
restraining power of this consideration, that vengeance is
always approaching towards impenitent sinners, there is
nothing so vile, so profane, so flagitious, as that they would
not wholly give up themselves unto it, Eccles. viii. 11. 'Be-
cause judgment is not speedily executed against an evil
work, the hearts of the sons of men is wholly set in them to
do evil.' And God knows, that if impunity in this world
should always accompany provoking sinners, the temptation
would be too strong and powerful for the faith of weak be-
lievers, which he will therefore relieve by frequent instances
of his severity.

In a successive continuation of previous judgments on
impenitent sinners, there is an uncontrollable evidence
given of the certainty of that final judgment which all
mankind shall be called unto. So the apostle proves it,
and intimates that it is a foolish thing, the effect of obsti-
nacy in sin, if men do not learn the certain determination
and approach of the eternal judgment, from the drowning
of the old world, the conflagration of Sodom, with the like
instances of divine severity ; 2 Pet. ii. 3.

My present inquiry hereon is. What is our own concern-
ment in these things ; what are we for our own good to learn

IMPENDING JUDGMENTS. 497

by the blessed instructions given us by our Lord Jesus
Christ, in his interpretation of the providential occurrences
mentioned in the text.

And this I shall manifest by an impartial, inquiry into
the things ensuing.

I. When doth a church, a nation, a people, or city so
abound in sin, as to be immediately and directly concerned
in his divine warning, and what in particular is the case of
the nation wherein we live, and our own therein ?

II. Of what sort are those desolating judgments which
in one way and sense or another are impendent with respect
unto such a church or nation, and consequently unto our-
selves at this season ?

III. What warnings, calls, and indications of divine dis-
pleasures, and the approach of calamitous distresses doth
God usually grant, and what he hath given, and is giving
unto us at present ?

IV. What is the equity, and wherein it doth consist of
the divine constitution here attested by our blessed Saviour,
that in such a case repentance and reformation, and nothing
else shall save and deliver a church, a people, a nation from
ruin ?

V. Whereas this rule is so holy, just, and equal, whence
is it that all sorts of men are so unwilling to comply with it,
even in the utmost extremity, when all other hopes do
fail and perish ; and whence is it so amongst ourselves at
this day?

VI. What is required unto that reformation, which may
save any nation, this wherein we live, from desolating ca-
lamities, when they are deserved ?

VII. From what causes at present such a reformation
may be expected, and by what means it may be begun and
accomplished, so as to prevent our utter ruin.

VIII. What is the duty, what ought to be the frame of
mind in true believers, what their walk and work in such a
season; that in case all means of delivery do fail they may
be found of Christ in peace at his coming? for it is but 'yet a
little while, and he that shall come, will come, and will not
tarry.'

These things are necessary to be inquired into, that we
may help to beat out the paths of truth and peaces the only

VOL. XIV. 2 K

498 THE DESIGN OF

ways that lead unto our deliverance. The nation is filled
with complaints and fears, mutual charges on one party and
another, as unto the causes of our present troubles and ap-
proaching dangers; various designs and contrivances, with
vain hopes and vehement desires of this or that way or
means of help and deliverance; cruel hatred and animosi-
ties on differences in religion, designing no less than the
extirpation of all that is good therein, do abound in it, by
all means rending itself in pieces, wearying itself in the
largeness of its ways, and yet says not there is no hope.
But for the most part, the true causes of all our troubles and
dangers, with the only remedy of them, are utterly neglected.
The world is filled, yea, the better sort of men in it, with
other designs, other discourses ; we hear rarely of these
things from the pulpits (which are filled with animosities
about petty interests, and private difference in the ap-
proaches of public ruin) nor in the counsel of those who
pretend to more wisdom. Some shall think they shall do
great things by their wisdom and counsel, some by their au-
thority and power, some by their number, some by owning
the best cause as they suppose, and with many such-like
notions are the minds of men possessed. But the truth is,
the land abounds in sin, God is angry, and risen out of his
holy place, judgment lies at the door, and in vain shall we
seek for remedy or healing, any other way than that pur-
posed. This therefore we shall inquire into.

The first thing supposed in the proposition before laid
down, was taken from the circumstance of the time wherein,
and with reference whereunto, our Lord Jesus Christ delivered
the rule of the necessity of repentance and reformation, unto
an escape from total destruction ; and this was a time when
sin greatly abounded in the church and nation. And this
supposition is the foundation of the truth of the whole asser-
tion; for in other cases it may not always hold. Our first
inquiry therefore must be.

When a people or nation is so filled with sin, or when
doth sin so abound among them, as in conjunction with the
things afterward to be insisted on, to render their salvation
or deliverance impossible witliont repentance and reforma-
tion ? And it doth so,

First, When all sorts of sin abound in it. I do not judge

IMPENDING JUDGMENTS, 499

that every particular sin, or kind of sinning that may be
named, or may not be named, is required hereunto ; nor
is it so, that there should be the same outrage in pub-
lic sins ; for instance, in blood and oppression, as there
hath been at some times, and in some places of the
world, the dark places of the earth being filled with
habitations of cruelty ; nor, is it so, that sin doth reign
at that height, and rage at that rate, as it did before the
flood, or in Sodom, or before the final destruction of
Jerusalem, or as it doth in the kingdom of antichrist ; for
in that case there is no room or place either for repentance
or reformation ; God hides from them the things that con-
cern their peace, that they may be utterly and irrecoverably
destroyed. But this I will grant is required hereunto ;
namely, that no known sin that is commonly passant in the
world, can be exempted from having a place in the public
guilt of such a church or nation. If any such sin be com-
mitted in the roll of the indictment, peace may yet dwell in
the land. It would be too long, and not to my purpose, to
draw up a catalogue of sins, from the highest atheism through
the vilest uncleanness, unto the lowest oppression, that are
found amongst us. I shall only say on the other hand, that
I know no provoking sin condemned as such, in the book of
God, whereof instances may not be found in this nation.
Who dares make this a plea with God for it, namely, that
yet it is free and innocent from such and such provoking
sins ? ' Produce your cause, saith the Lord, bring forth your
strong reasons, saith the king of Jacob ;' let us stand up if
we can, and plead for ourselves herein. But the only way
whereby we may come to plead with God in this matter, is
fully described, Isa. i. 15 — 20. It must be repentance and re-
formation, laying a ground for pleading and arguing with
God for pardon and mercy, that must save this nation if it
be saved, and not a plea for exemption from judgments on the
account of our innocency. This is that which of all things
God most abhorred in the people of old, and which all the
prophets testified against in them.

But yet, to speak somewhat more particularly unto the
first part of the proposition, in reference unto ourselves.

There are four sins, or four sorts of sins, or ways in sin-
2 K 2

500. THE DESIGN OF

ning, which, unless God prevent, will be the ruin of this
nation.

1. The first is atheism, an abomination that these parts
of the world were unacquainted withal until these latter
ages. I do not speak concerning speculative or opiniona-
tive atheism, in them that deny the being of God, or which is
all one, his righteous government of the world ; for it will
not avail any man to believe that God is, unless withal he
believe that ' he is the rewarder of them that diligently seek
him.' Yet of this sort, it is to be feared tliat there are many
amongst us, yea, some that make great advantages of reli-
gion, do live and talk as if they esteemed it all a fable. But
I speak of that which is called practical atheism, when men
live and act as if they were influenced by prevalent thoughts,
that there is no God : such the nation is replenished withal,,
and it exerts itself especially two ways.

(1.) In cursed oaths and blasphemous execrations, where-
by the highest contempt is cast on the divine name and be-
ing. The most excellent Thuanus, giving an account of the
Parisian massacre, with the horrible desolations that ensued
thereon, ascribes it in the first place unto the anger of God,
revenging the horrid oaths and monstrous blasphemies, which
from the court, had spread themselves over all the nation.
Hist. lib. 53. Nor is it otherwise among us at present,
though not generally amongst all, yet amongst many, and
those unpunished.

(2.) Boldness, confidence, and security in sinning. Many
are neither ashamed nor afraid to act, avow, yea, and boast
of the vilest of sins. The awe that men have of the know-
ledge, conscience, and judgment of others, concerning their
evil and filthy actions, is one means whereby God rules in
the world for the restraint of sin. When the yoke hereof
is utterly cast away, and men proclaim their sins like Sodom,
it is the height of practical atheism. Nor I think did it ever
more abound in any age, than in that wherein we live.

2. The loss of the power of that religion whose outward
form we do retain. We are all |)rotestants,and will abide to
be of the protestant religion ; but wherein 1 in the confes-
sion, and all the outward forms of the rule and worship of
the church. But are men changed, renewed, converted to

IMPENDING JUDGMENTS. 501

God by the doctrine of this religion? are they made humble,
holy, zealous, I'ruitful in good works by it? have they expe-
rience of the power of it in their own souls in its transform-
ing of them into the image of God? Without these things it
is of very little avail what religion men profess. This is that
which is of evil abode to the professors of the protestant re-
ligion at this day through the world. The glory, the power,
the efficacy of it, are, if not lost and dead, yet greatly de-
cayed ; and an outward carcase of it, in articles of faith and
forms of worship, doth only abide. Hence have the reformed
churches, mostofthem, 'a name to live but are dead;' living-
only on a traditional knowledge, principles of education, ad-
vantages and interest, in all which the Roman religion doth
every way exceed them, and will carry the victory, when the
contest is reduced unto such principles only. And unless
God be pleased by some renewed effusion of his blessed
Spirit from above, to revive, and reintroduce a Spirit of life,
holiness, zeal, readiness for the cross, conformity unto Christ,
and contempt of the world, in and among the churches which
profess the protestant religion, he will ere long take away
the hedge of his protecting providence, which now for some
ages he hath kept about them, and leave them for a spoil
unto their enemies. So he threateneth to do in the like case,
Isa. v. 5, 6. such is the state described, 2 Tim. iii. 1 — 5.

3. Open contempt and reproach of the Spirit of God in
all his divine operations, is another sin of the same dreadful
abode. Our Lord Jesus Christ tells us that he who speaks
' against the Holy Ghost, shall not be forgiven him, neither
in this world, neither in the world to come;' Matt. xii. 32.
That is, those who persist in opposing or reproaching the
Holy Ghost, and his dispensation and operations under the
New Testament, shall not escape vengeance and punishment
even in this world; for so it befell that generation unto whom
he spake. For continuing to do despite unto the Spirit of
grace, wrath at length came upon them even in this world
unto the utmost, which is the sense of the place. Now
scarcely where the name of Christ was known, did this ini-
quity more abound than it doth at this day amongst us ; for
not only is the divine person of the Holy Spirit by some
denied, and the substance of the preaching and writing of
many is to oppose all his peculiar operations, but they are

502 THE DESIGN OF

all made a scofF, a derision, and a reproach, openly and on
all occasions every day. Especially as he is a Spirit of re-
generation and supplication, he is the object of multiplied
sober blasphemies. This iniquity will be revenged.

4. The abounding of uncleanness, which having broken
forth from a corrupt fountain, hath overspread the land like
a deluge. These sins, I say, among others, have such a
predominancy among us, as to threaten perishing without
repentance.

Secondly, It is required, that all sorts and degrees of
persons are concerned in the guilt of some of these provoking
sins. For destruction is threatened unto all ; * you shall all
likewise perish ;' all, not universally, 'pro singulis generum,'
but generally, 'pro generibus singulorum.' Therefore all must
be in some way guilty of them. And this they may be three
ways.

1. Personally, in their own hearts, lives, and practices;
which includes a great multitude.

2. By not hindering and preventing these sins in others,
so far as their duty leads and their power enables them unto.
What number of magistrates, of ministers, of parents, of
masters of families are comprised herein, is evident unto all,
especially ministers. See Mai. ii. 7,8. Jer. xxiii. 14, 15.

3. By not mourning for what they cannot help or remedy.
For it is such alone as shall be exempted from public ca-
lamities, Ezek. ix. And this in some measure takes us in all.
And the due consideration hereof is necessary upon a double
account.

(1.) It is so unto the manifestation of the glory of God,
in public calamities and desolations ; when the sword slays
suddenly, and destroys the righteous with the wicked ; one
way or other, in one degree or another, we have all of us an
access unto the guilt of those things whereby such judgments
are procured. Who can say he is innocent? who can complain
of his share and interest in the calamities that are coming
upon us? who can plead that he ought to be exempted?
There will be at last an eternal discrimination of persons ; but
as unto temporal judgments, we must own the righteousness
of God, if we also fall under them.

And, (2.) It is so, for the humbling of our souls under a
sense of sin, which would better become some of us than

IMPENDING JUDGMENTS. 503

feeding on the ashes of reserves for exemption in the day of
distress.

Some may suppose, that by reason of their personal free-
dom from those public provoking sins which abound in the
nation, that on one account or other, by one means or other,
they shall be safe, as in some high place, whence they may
look down and behold others in distress and confusion. But
it is to be feared their mistake will serve only to increase their
surprisal and sorrow.

But yet farther, even the practice of provoking sins
abounds among all sorts of persons. I do not say that all
individuals amongst us are guilty of them; for were it so,
our case were irreparable, like that of Sodom, when there
were not ten righteous persons to be found in it, that is, such
as were free from the guilt of those sins, whose cry came up
to heaven ; for then there would be no room for repentance
or reformation. But whereas there are several sorts and
degrees of persons, some high and some low, some rulers and
some ruled, some rich and some poor, there is no order, sort,
or degree, in court, city, country, church, or commonwealth,
that are free from provoking sins ; individuals of all sorts may
be so, but no entire sort is so ; and this farther entitles a
nation unto the condition inquired after.

Thirdly, It is so, when the world is full of such sins as
are its own, as are proper to it ; and the churches or profes-
sors such as are peculiar unto them. If either of these were
free from their several provocations, there might be yet room
for patience and mercy. And these are distinct.

The sins of the world are, ' the lusts of the flesh, the lust of
the eyes, and the pride of life.' Sensuality, luxury, unclean-
ness, covetousness, ambition, oppression, and the like, with
security. In these things the nation is fertile towards its
own ruin.

The sins peculiar unto churches and professors are inti-
mated by our blessed Saviour, in his charge on the Asian
churches. Rev. ii . 3. Decays in grace, loss of faith and love,
barrenness in good works, deadness, formality, coldness in
profession, self-pleasing, pride, hypocrisy, want of zeal for
God and delight in him, divisions among themselves, and
conformity unto the world. And some of these things at

504 THE DESIGN OF

present are so prevalent among us that they can never be
sufficiently iDewailed.

It is no small evidence that the day of the Lord is nigh at
hand, because the virgins are all slumbering. And it is not
unlikely that judgment will begin at the house of God. All
flesh hath corrupted its ways ; and therefore the end of all,
as to its present condition, is at hand.

Fourthly, It is so when the sins of a people are accom-
panied with the highest aggravations that they are capable
of in this world ; and those arise from hence, when they are
committed against warnings, mercies, and patience. These
comprise the ways and means which God in his goodness
and wisdom useth to reclaim and recall men from their sins ;
and by whomsoever they are despised, ' they treasure up
unto themselves wrath against the day of wrath, and the re-
velation of the righteous judgments of God;' Rom. ii. 4, 5.
What can save a people by whom the only remedies of their
relief are despised ? What warnings and previous judgments
we have had in this nation, shall be afterward spoken unto.
That there hath been no effect, no fruit of them is evident
unto all. Their language is, ' Except ye repent ye shall
perish.' Who hath complied with the calls of God herein?
what reformation hath been engaged in on this account?
have we not turned a deaf ear to the calls of God? who hath
mourned, who hath trembled, who hath sought for an entrance
into the chambers of providence in the day of indignation?
By some these warnings have been despised and scoffed at ;
by some put off unto others, as their concernment, not their
own ; by the most neglected, or turned into matter of common
discourse, without laying them to heart.

And as for mercies, the whole earth hath been turned
into a stage for the consumption of them on the lusts of
men. The nation hath been soaked with showers of mercies,
enough to have made it very fruitful unto God ; but through
a vicious malignant humour in the hearts of men, tiiere have
been truly brought forth nothing but pride, vanity, gallantry,
luxury, and security in city and country every where. The
pestilent deceitful art of sin hath turned the means of our
conversion unto God into instruments of rebellion against
God. llovv will England answer for abused mercies in the

IMPENDING JUDGMENTS, 505

day of visitation? And in all these things hath the patience
also of God been abused, which hath been extended unto
us, beyond all thoughts and expectations. And yet men of
all sorts please themselves, as if that were they over this or
that difficulty, all would be well again without any return
unto God.

Fifthly, These things render impendent judgments ine-
vitable without repentance and reformation, when they are
committed in a land of light and knowledge. Such the
land hath been, and wherein yet there is any defect there-
in, it is a part of the sin and punishment of the nation.
See Isa, xxvi. 10. From the light that was in it, it might
well be esteemed a land of uprightness ; but how hath it
been rebelled against, hated, opposed, maligned, and perse-
cuted in all the fruits of it, is rather for the sake of some
to be bewailed, than declared.

And thus much may suffice to be spoken unto the first
supposition, in our proposition concerning the sins of a
church, nation, or people, which unavoidably expose them
unto desolating judgments, when God gives indication of
their approach, unless they are prevented by repentance ;
and we have seen a little, and but a little of what is our
concernment herein.

II. Our second inquiry is. Of what sort those judgments
are, which in a time of great provocation, are to be looked
on as impendent, and ready to seize on us. And they are
of three sorts.

First, Such as are absolute, decretory, and universal.

There is mention in the Scripture of judgments threat-
ened, which God hath as it were repented him of, and
changed the actings of his providence, that they should not
be inflicted. See Amos vii. 3, 6. And there are judg-
ments threatened, which have been diverted by the repent-
ance of men ; as it was in the case of Nineveh. But in this
case, neither will God repent, nor shall man repent ; but
those judgments shall be universal and unavoidable: and
of this sort we have three instances recorded in Scripture,
two are past, and one is yet for to come.

1. The first is that of the x»ld world. It is said, that
upon their provocations, * God repented him that he had
made man on the earth ;' that is, he would deal with him

506 THE DESIGN OF

as if he had done so, which must be by a universal de-
struction. He would not repent of the evil he had deter-
mined ; but positively declared, that 'the end of all flesh
was come before him.' Nor did man repent ; for, as our
Saviour testifies, they continued in their security * until the
day that Noah entered into the ark;* Matt. xxiv. Yet it may
be observed, that after things were come to that pass, that
there was no possibility of turning away the judgment
threatened, yet God exercised forbearance towards them,
and gave them the outward means of repentance and re-
formation, 1 Pet. iii. 20. They had amongst them the
ministry of Noah, a preacher of righteousness, and that
continued for a long season in the patience of God.

[And let none please themselves, that they have the
outward means of the ministry continued unto them ; for
notwithstanding that fruit of God's patience, their destruc-
tion may be inevitable. For as God may grant unto them
to satisfy his own goodness, and glorify his patience, so
unto them it may be no other end, but the hardening of
them in their sin, and the aggravation of their sins, Isa. vi.
9 — 12. And this example of the old world is frequently
proposed, and that to Christians, to professors, to churches,
to deliver them from security in a time of approaching
judgments.]

2. The second instance hereof, was in the judaical
church-state ; the people, nation, temple, worship, and
all that was valuable among them. This judgment also
in its approach, was such, as with respect whereunto, God
would not repent, and man could not repent, although a
day, a time and space of repentance was granted unto them.
So it is declared by our Lord Jesus Christ, Luke xix. 41
— 44. They had a day, it was theirs in a peculiar man-
ner, a day of patience, and of the means of conversion,
in the ministry of Christ and his apostles. Yet, saith he,
'the things of thy peace are now hid from thee,' so as that
they must irrecoverably and eternally perish. So is their
state described by the apostle, 1 Thess. ii. 14 — 16.

But it maybe said, If their destruction was so absolutely
determined, that it was impossible it should be either longer
suspended or diverted ; unto what end did God grant them
a day, such a day of grace and patience which they could

IMPENDING JUDGMENTS. 507

not make use of? I answer, he did it for the manifestation
of the glory of his grace, righteousness, and severity; and
that these two ways.

(1.) In the calling, conversion, and gathering of his elect
out of the perishing multitude of them that were hardened.
During the continuance of that day of grace and patience
among them, for about the space of forty years, all the elect
of that generation were converted to God, and delivered
from the curse that came upon the church and nation. For
although I will not say, but some of them might suffer, yea,
fall, in the outward public calamities of that season, yet
they were all delivered from the wrath of God in them, and
saved eternally.

Hereof the apostle gives an account, Rom. xi. 5 — 10.
It is therefore, in a time of great provocations, no cer-
tain evidence, that inevitable public judgments are not ap-
proaching, because the word, and other means of grace,
are effectual to the conversion of some amongst us ; for God
may hereby be gathering of his own unto himself, that way
be made for the pouring out of his indignation on them that
are hardened.

(2.) He did it that it might be an aggravation of their sin,
and a space to fill up the measure of their iniquity ; to the
glory of his severity in their destruction ; towards them
that fell, severity. They had time to contract all the guilt
mentioned by the apostle, 1 Thess. ii. 14 — 16. and were
brought into the state and condition described by the
same apostle, Heb. x. 26 — 30. See Isa. vi. 10 — 12.

Of this judgment and destruction, that of the old world
was a precedent and token, which was despised by those
obdurate sinners ; 2 Pet. iii. 5 — 7.

3. The third instance of a judgment of this nature
which is yet to come, is in the destruction of antichrist, and
the idolatrous kingdom of the great adulteress, and the per-
secuting beast. With respect hereunto also, God will not
repent, nor shall men do so ; so that it is inevitable. So is
it declared, Rev. xviii. 8. This God hath determined, and
it shall be accomplished in its appointed season ; ' for strong
is the Lord God who judgeth them,' and none shall deliver
them out of his hand ; because of the improbability of it,
because of the great power of Babylon in itself, and in its

508 THE DESIGN OF

allies, the kings and merchants of the earth. The omni-
potency of God is engaged to secure the church of its de-
struction ; * strong is the Lord God who judgeth her.' She
also hath her day, wherein she will not, wherein she shall
not, repent. When God begins to execute his plagues
against her, none that belong unto her will repent of any
of their abominations; Rev. ix. 20, 21. xvi. 9. 11. Yet
is there a day of patience continued unto this idolatrous
persecuting church, partly that they may ' fill up the mea-
sure of their iniquities,' and partly that God may by the
word and means of grace, gather out all his people from
amongst them according unto his calls ; Rev. viii. 14. And
our slowness in coming forth from them, is probably one
means of prolonging the day of her desolation. And now
the Lord Jesus Christ seems to say unto his people, what
the angel said unto Lot, when he led him out of Sodom :
* Make haste to escape, for I cannot do any thing until you
are escaped ;' Gen. xix. 22. And I hope the time is ap-
proaching wherein he will deal with his people as the angel
dealt with Lot; ver. 16. They are apt to linger, and know
not how to leave the outward accommodation of the Baby-
lonish state, nor clear themselves of innumerable prejudices
received therein. But he being merciful unto them, will at
length lay hold on them by the word of his power, and take
them out of the city in a complete relinquishment of that
cursed state.

Now unto this sort of judgments, there are two things
concurring.

1. That there is a determinate decree concerning them.

2. That there is a judicial obduration upon the people,
whom they are determined against, accompanying them ;
that no calls to repentance or reformation shall be complied
withal so as to divert them. I am satisfied upon such evi-
dence as I shall give afterward that this is not the condition
of England ; howbeit we have cause enough to tremble at

■■•the severest of divine judgments.

Secondly, The second sort of judgments are such as are
deservedly threatened and determined, yet so as that no ju-
dicial hardness doth go along with them, to make utterly
void the preceding day of grace and patience, and all re-
formation impossible.

IMPENDING JUDGMENTS. 509

They cannot, they shall not, be utterly removed by a
total deliverance from them, but yet they may have many
alleviations and mitigations ; and be sanctified unto them
whom they do befall ; a full instance hereof we have in the
Babylonish captivity, as an account is given us of it,
2 Kings xxiii. 25 — 27. ' Like unto him was there no king
before him, that turned to the Lord with all his heart, and
with all his soul, and with all his might, according to all
the law of Moses ; neither after him arose there any like
him. Notwithstanding, the Lord turned not from the fierce-
ness of his wrath, wherewith his anger was kindled against
Judah, because of all their provocations that Manasseh had
provoked him withal. And the Lord said, I will remove
Judah also out of my sight, as I have removed Israel, and
will cast off this city Jerusalem which I have chosen, and
the house of which I said. My name shall be there.'

God had decreed and determined to cast off Judah and
Jerusalem for their sin, to bring a wasting desolation upon
them. When this judgment was approaching, Josiah en^
deavours a thorough reformation of all things in the land,
religious, civil, and moral. Yet would not God revoke his
sentence of a great calamity on the whole nation. The
secret reason hereof was, that the body of the people was
hypocritical in that reformation, and quickly returned unto
their former abominations, ver. 3, 10. ' Judah hath not turn-
ed to me with her whole heart, but feignedly, saith the
Lord.' See chap. iv. 18. Howbeit this reformation of Jo-
siah was accepted with God, and had its influence into the
mitigation or sanctification of the ensuing desolation.

And this sort of judgment is very different from that be-
fore insisted on. For,

I. It is but partial ; there is a remnant always left among
a people, that shall escape it. So was there in those days ;
there was an escape of it, a remnant whom God delivered
and preserved ; which were as a blessing in the cluster, on
the account whereof the whole was not utterly destroyed.
This the Scripture very much insists on, Isa. Ixv. 6, 7.
Zech.iii. 11, 12. Amos ix. 8, 9.

As it is not total, so it is not final. Even in the severity
of his wrath God designed the recovery of that people again
in the appointed season ; giving promises thereof unto them

510 THE DESIGN OF

that feared him. And so it came to pass in the return of
their captivity. See the history hereof, Jer. xxxi. 32.
God may have, for our sins, determined a desolating cala-
mity on this nation ; yet if there be not a judiciary hardness
upon us, it may only be partial and recoverable, not as it
was with Israel, 1 Kings xiv. 10. See Jer. iv. 27. v. 18.
XXX. 31, 32.

3. It was sanctified and blessed unto them who were up-
right and sincere, and who endeavoured the removal of it by
reformation, though they suffered in the outward calamity.
The good figs, or those typed by them, were carried into
captivity ; but the dealing of God with them therein, was in
mercy, Jer. xxiv. 5 — 7. ' I will,' saith God, * set mine eyes
upon them for good ; I will build them up, and not pull
them down ; and I will give them an heart to know me, that
I am the Lord, and they shall be my people, and I will be
their God.' Whatever was their outward condition, those
internal, spiritual mercies and privileges made it sweet and
useful unto them. ' The third part was brought through the
fire ;' Zech. xiii. 8, 9.

4. God makes this sort of judgment a means fully to re-
claim and reform them, as many of those who in general
suffer under them. They are God's furnace, but not to
burn ; they purify and cleanse as silver is tried, and not burn
up as stubble is consumed. So was that church by their
captivity purged from their idols for ever. And many other
differences of the like nature might be assigned.

And in the consideration of this sort of judgments lies
our concernment. Who knows but that God, for our horri-
ble neglect and contempt of the gospel, with all the cursed
immoralities and abominations which have ensued thereon,
and the cold dead frame of professors under various means
of instructions, hath determined to bring a wasting calamity
on this nation, and that he will not turn away from the fierce-
ness of his wrath, but it shall overtake us. If there be a ju-
dicial hardness upon the land, so as that there is no repent-
ance, no reformation endeavoured in this day of patience
and forbearance which we yet enjoy, our desolation will be
total, unsanctified, irrevocable; and tliough another peo[)le
may be raised up to profess the gospel in the land, yet shall
we be unconcerned in the mercy ; no hath it been before in

IMPENDING JUDGMENTS. 511

this nation, and in all the Christian nations of Europe. Woe
unto us, if we thus betray the land of our nativity ; if we
thus give it up to be a hissing and astonishment. Hearken
not unto vain words ; this or that way we shall be delivered ;
it is the day of our trial, and who knows what will be the
evening thereof? But on the other hand, although a public
calamity should be determined irrevocably against us, if we
use the day of forbearance unto the ends of it, in repentance
and returning unto God, we shall at length have all the ad-
vantages before-mentioned. It will be but partial, it will be
but for a time, it will be sanctified, it will purify the church,
and restore it unto a more glorious state than ever before.

Thirdly, There are judgments which are deserved, and
threatened, but not decreed and determined, which may be
absolutely diverted and escaped. This sort of judgments is
frequently mentioned in the Scripture, and so also are fre-
quent deliverances from them, by the ways and means of
God's appointment.

And concerning them we may observe,

1. That this threatening of approaching judgments, which
yet may be averted, is a declaration of the ordinary rule of
divine justice, according whereunto, a nation, or people,
without an interposition of sovereign mercy, ought to be
destroyed.

God doth not threaten, he doth not give warnings, signs,
or indications of approaching judgments, but when they are
deserved, and may righteously be executed ; nor is there any
known rule of the word, to give an assurance of the contrary.
All that can be said, is, ' Who knows but that the Lord may
repent, and turn from the fierceness of his wrath V

2. The threatenings of them is an ordinance of God, to
call us unto the use of such means.as whereby they may be
prevented.

He foretels our destruction, that we may not be destroyed;
as it was in the case of Nineveh. And this is the only symp-
tom whereby we find out and discern the nature of threatened
impendent judgments. If the consideration of them, be an
ordinance of God, stirring us up to the diligent use of the
means whereby they may be prevented, the design of God is
to give in deliverance in the issue. If it doth not, they are
inevitable. God holds the balance yet in his hand, and we

512 THE DESIGN OF

know not which way we incline. The best prognostication
we can take, is from the frame of our own hearts, under the
threatenings of them.

Here lies the trial of this poor land and nation at this day ;
judgment is deserved, judgment is threatened, judgment is
approaching, the clouds are the dust of his feet; if all sorts of
men turn not to God by repentance, if we are not humbled
for our contempt of the gospel and outrage against it, if we
leave not our provoking sins, evil will overtake us, and we
shall not escape. And yet, on the other hand, by a due ap-
plication unto him who holds the balance in his hand, mercy
may glory against justice, and we may have deliverance.

Those great men who suppose all things pervious unto
their wisdom, and conquerable by their industry, who have a
thousand flattering contrivances for the safety of a nation,
cannot more despise these things, than I do all their counsels
without them. And when they shall be at a loss, and shall
find one disappointment following on the neck of another,
those who attend unto the advice of God in this case, shall
find rest and peace in their own souls. And as for them who
scoff at these things, and say, ' Where is the promise of his
coming?' that is, in the way of judgment, 'for since the
Fathers fell asleep, all things continue as they were from the
creation :' there needs no regard unto God in these things ;
trouble us not with the fooleries of your repentance and re-
formation, God will 'laugh at their calamity,' &c. Prov. i.26.
to the end.

This is the second thing we were to insist on for the
clearing and confirmation of the general proposition before
laid down.

III. Our third inquiry is. What evidences we have at pre-
sent, or what warnings we have had of approaching judg-
ments ? For this also belongs unto the indispensable ne-
cessity of repentance and reformation, upon the approach-
ing of troubles. And they are the ordinances of God unto
that end; which, when they are despised, desolating judg-
ments will ensue.

And we may, unto this end, observe these things.

First, Ordinarily God doth not bring wasting desolating
judgments on any people, church, or nation, but that he gives
them warnings of their approach.

IMPENDING JUDGMENTS. ' 513

I say, he doth not ordinarily do so ; for he may, if he
please, surprise a wicked, provoking generation of men with
the most dreadful destructions ; as he did Sodom and Go-
morrah of old ; and very many daily are so surprised, as unto
their own apprehensions ; though really God had given
them signs of what was coming upon them, but they re-
garded them not, and so perished as in a moment. But or-
dinarily, before he executes great and severe judgments, he
gives such indications, signs, and warnings of their coming,
as that men should be forced to take notice of them, unless
they be absolutely hardened and blinded. So he dealt with
the old world, in the building of the ark, and the ministry of
Noah ; so he dealt with the church under the Old Testament,
in and by the ministry of the prophets. See Amos iii. 6 — 8.
And so he hath done with all others, who have had any know-
ledge of him or of his ways. They that are wise may dis-
cern these things, Hos. xiv. 9. Matt. xvi. 3. Micah vi. 9.
Dan. xii. 10. And in all heathen stories of the times that
passed over them, we find remarks of strange indications of
approaching desolations. And he doth it for two ends.

1. For the satisfaction of his own goodness and love
to mankind in the exercise of patience and forbearance
unto the utmost, Hos. vi. 4. as also for the manifestation
of the glory of his justice, when he comes to execute the
severity of his wrath. When men are surprised with pub-
lic calamities, they shall not be able to say. Would none
tell us of their approach ? would none give us warning of
them ? had we been told of the terror of the Lord in his
judgments, we would have turned from our iniquities, that
we might have escaped. In this case, it is usual with God
in the Scripture to call heaven and earth to witness against
men, that he did warn them by various means of what would
befall them in the end. This is our principal reason why this
weak, but sincere testimony for God is published. And this
shall be an aggravation of their misery in the day of their
distress, when they shall seriously reflect upon themselves
as unto their folly, guilt, and obstinacy, in despising the
warnings which they had received ; which is a great part of
the punishment of the damned in hell; Ezek. xxxix. 23, 24.
2. God doth it for the end under consideration ; namely,
that they maybe a means to call a poor guilty people unto

VOL. XIV. 2 L

514 THE DESIGN OF

that repentance and reformation, whereby impendent judg-
ments maybe diverted.

Secondly, There are five ways whereby God giveth warn-
ing of the approach of desolating judgments, when a land is
full of sin.

1. He doth it by lesser previous judgments and severi-
ties : so was it in the instances in the text. The destruction
of some by the sword, and the fall ofa tower, was a warning
to the whole nation of the approach ofa public calamity, un-
less they repented. As particular instances are given us
hereof in the Scripture, so we have a general account of this
method of divine providence, Amos vii. 1 — 9. First, God
sent the judgment of the grasshoppers, which eat up all the
grass of the land, and so occasioned a famine. This judg-
ment being not improved unto repentance, he 'called to con-
tend by fire, which devoured the great deep, and did eat up a
part,' or consumed their treasure, devouring a part of their
substance. But when this also was neglected, then came
the 'plumb-line' ofa levelling desolation.

2. He doth it by extraordinary and preternatural opera-
tions in the works of nature: such as are comets, or blazing
stars, fiery meteors, dreadful phantoms or appearances in
the air, voices, predictions of uncertain original, mighty
winds, earthquakes, stopping the course of rivers, and the
like. An account of these things, as they were to foretel
and fore-signify the fatal destruction of Jerusalem, is given
us by our Saviour, Luke xxi. 25, 26. And the story of the
event in Josephus, is an admirable exposition of this pro-
phecy of our blessed Saviour; see Rev. vi. 13, 14. The
frame of nature, is as it were cast into a trembling disorder,
upon the approaches of God in his wrath and fury, and
puts itself forth in extraordinary signs of its astonishment ;
trembling for the inhabitants of the earth, and calling on
them to repent, before the wrath of the terrible one do seize
upon them. So in the Scripture, the seas and rivers, moun-
tains and hills, are represented as mourning, shaking, trem-
bling at the presence of God; when he comes to execute his
judgments. See Hab. iii. 6. 8. 10. 'He drove asunder the
nations, and the everlasting mountains were scattered, the
perpetual hills did bow. Was the Lord displeased against
the rivers ? was thine anger against the rivers ? was thy

IMPENPING JUDGMENTS. 515

wrath against the sea ? The mountains saw thee, and they
trembled : the overflowing of the water passed by : the deep
uttered his voice, and lift up his hands on high.'

The mountains, hills, seas, rivers, bowed, trembled, and
lifted up their hands, as crying for compassion. See Psal.
xcvii. 2 — 6. By these signs and tokens in heaven and
earth doth God give warnings of his coming to judge
the inhabitants of the earth. God doth not work these
strange things in heaven above, and the earth beneath, that
they should be gazed at only, and made a matter of talk ;
not that they should be subjects of some men's curiosity,
and of the scorn of others. There is a voice in them, all, a
voice of God, and it will be to their hurt by whom it is not
heard and understood.

3. He doth the same constantly by the light of his word.
The general rule of God's ordinary dispensation of provi-
dence is fully laid down in the Scripture. ' God hath mag-
nified his word above all his name : so as that no works of
providence shall be unsuited to the rule of the word, much
less contrary to it, or inconsistent with it. And if we were
wise to make application of it unto present affairs and occa-
sions, we should in most instances know in general what
God is doing. Of old it was said, * Surely the Lord God
will do nothing,' that is, in the way of judgments, 'but he
reveals his secret to his servants the prophets;' Amos iii. 7.
What they had by immediate revelation, we may have in a
measure by the rule of the word, and the declaration which
God hath made therein, how he will deal with a sinful pro-
voking people. So having threatened various sorts of judg-
ments, the prophet adds, * Search ye out of the book of the
Lord, and read : no one of these shall fail ;' Isa. xxxiv. 16.
That this great means of divine warnings may be useful unto
us, we are to consider,

(l.)What are the stable rules given in the Scripture con-
cerning sin, repentance, impenitence, and judgments. Such
rules abound in it : and no dispensations of providence
shall interfere with them ; God will not give such a tempta-
tion unto faith, that any of his vvoi'ks should be contra-
dictions unto his word. And if we will learn our present
condition from these rules, it will be an antidote against
security.

2l2

51G THE DESIGN OF

(2.) Consider the instances recorded therein of God's
dealings with sinful provoking nations and churches. This
God himself directed the people of old unto, when they
boasted of their church-privileges, sending them to Shiloh,
which he had destroyed. And when we find a record in the
book of God concerning his severity towards any nation in
our circumstances, it is our duty to believe, that he will deal
so with us also, in his time, unless we repent.

(3.) Always bear in mind our infallible guidance as unto
God's final dealing with impenitent sinners. This the whole
Scripture constantly, equally, universally witnesses unto,
that it shall be eternal destruction ; and this will preserve
us from distracting surprisals, when we find things fall out
beyond our expectation in a way of severity.

(4.) Consider those signs, marks, and tokens of approach-
ing judgments, which are set up in the world ; which, whoso
doth wisely consider, he will not fail in his prognostication
of future events. Among these, abounding in sin with se-
curity, in such persons, nations, cities, and churches, as
God is pleased by the gospel to take near unto himself in a
peculiar manner, is the most eminent. For those signs are
buoys fixed to shew when we shall certainly make ship-
wreck, if we approach unto them. When these rules are
observed, when they are diligently attended unto, and com-
plied withal, so as that we receive instruction from them, I
shall say with some confidence, that every believer shall
know what God is doing in a way of judgment, so far as
is necessary unto his guidance in his own duty, wherein
he shall find acceptance, and not provoke God in the neg-
lect of it.

4. God hath appointed the ministry of the word unto
the same end. The principal end of the ministry under the
gospel, is the dispensation of the word of reconciliation.
But neither is yet this work of giving warning of approach-
ing judgments, exempted from that office and duty. Christ
himself, in his ministry, preacheth here on this subject.
They are watchmen and overseers ; and their duty herein
is graphically expressed, Ezek. xxxiv. 2 — 9. When God
placeth any as a watchman for a people, one part of
his duty is to look diligently after the approach of dangers
and evils; such I mean, as come on the account of sin,

IMPENDING JUDGMENTS. 517

and thereon to awaken and slir up the people to take
care of themselves, that they be not destroyed. The
shepherd is not only to provide good pasture for his sheep,
but to keep them from danger, 'The watchman hearkened
diligently, with much heed, and he cried, A lion ;' Isa. xxi.
7, 8. Having made a discovery of approaching danger, he
cries out to the people to warn them of it. But if the watch-
men are slothful and sleepy, if they are dumb dogs and
cannot bark when evil cometh, if they are light and treach-
erous persons, blind guides that have no vision ; if they also
are under a spirit of slumber and security, so as that the
people are not warned by them of their danger ; this is one
of the most severe tokens of wrath approaching. It is a
great warning, when God takes away the means of warning ;
when he says unto a people, ' I will warn you no more/
by giving them such watchmen as are neither faithful,
nor able to warn them, and by taking away those that are.

5. God gives warnings hereof by bringing a people into
such a posture, condition, and circumstances, as do in their
own nature tend unto ruin. Such are cross interests among
themselves, incurable divisions, contrary and unsteady coun-
sels, weakness in spirit and courage, mutual distrusts, effe-
minacy through luxury, with one or other insuperable entan-
glement ; which are the ways and means whereby nations
precipitate themselves into a calamitous condition. In gene-
ral, as unto this previous warning of approaching judgments,
God threatens to send among a people who are tending to-
wards ruin, 'a moth ' and a ' hornet.' The moth he threatens
Isa. li. 8. Hos.v. 12. Somewhat shall eat up and devour the
strength and sinews of the counsels of a nation, as a moth de-
devoureth a garment. Whilst it lies still, it seems, it may be,
to be sound and firm ; hold it up to the light, and it appears
full of holes, and is easily torn with the finger. So is it with
a nation ; whatever outward peace it seems to enjoy, when it is
decayed in the wisdom and strength of its counsels, it is easily
torn in pieces. And in like manner he sends the hornet unto the
same end, Exod. xxiii. 28. Deut. vii. 20. that is, that which
shall vex, disquiet, and torment them, that they shall be
ready every one to strike himself or the next that he meeteth
withal ; as many of these hornets are at present among us.

These are some of the ways whereby God warneth a
people, church, or nation, of approachingjudgments.

518 THE DESIGN OF

It concerneth us now to inquire how it is ; how it hath
been with us, with reference hereunto. And I say,

1. It is not necessary that God should use all these ways
of warning of a sinful people of approaching desolations, if
not prevented by repentance ; it is enough unto the ends of
this dispensation of divine wisdom and goodness, if he make
use of some of them or of any one of them in an eminent
manner; wherefore if any of them have been wanting among
us, yet if we have had others of them, it is sufficient to render
us inexcusable, if we repent not. But.

2. The truth is, we have, upon the matter, had them all,
and they have abounded amongst us.

We have had the previous judgments of plague, fire,
and war.

Some may say they were desolating judgments themselves ;
and so indeed they were. But whereas sin still aboundeth,
and no reformation ensued upon them in any places, among
any sort of persons, they were but warnings of what is yet
to come, if not prevented. And their language is, ' Except
ye repent, ye shall all likewise perish.'

We have had a multiplication of signs in the heaven above,
and in the earth beneath ; such as all mankind have ever
esteemed forerunners of public calamities, and the more they
are despised, the louder is their voice to the same purpose.
God hath continued hitherto his word amongst us, wherein
the ordinary rule of his providence in these things is openly
declared. And if those unto whom the declaration of the
word of God in the dispensation of it is committed, have not
faithfully warned the people of their danger, their blood may
be found at their door. Herein at present lies our greatest
strait. The efficacy of all other calls of God unto repent-
ance depends much on the application of them unto the
souls and consciences of men in the preaching of the word.
But whilst by some this work is despised, at least counted
unnecessary, by some it is neglected utterly ; and others, by
reason of their private capacities, whereby they are disenabled
to speak unto magistrates, cities, or the community of the
people, think not themselves concerned therein, it is almost
wholly laid aside. For what, will some say, doth this speaking
unto a few in a retirement signify as unto a general reform-
ation of the people of the land? But wJiereas we have all
sinned in our measures, churches, and all sorts of more strict

IMPENDING JUDGMENTS. 5l9

professors of religion, it is every one's duty to be pressing
these warnings of God within his own bounds and precincts. .
And if each of us should prevail but with one to return ef-
fectually to God, it will be accepted with him, who, in such
a season, seeks for a man to stand in the gap, to turn away
his wrath ; and will save a city for the sake of ten, if they
be found therein. Let us not pretend that the repentance
and reformation called for respects the public enormous sins
of the nation in atheism, profaneness, sensuality, luxury,
pride, oppression, hatred of the truth, contempt of the mi-
nistry of the gospel, and the like ; they do so indeed, but not
only, they respect also the decays in faith, love, zeal, with love
of the world, conformity unto it,lukewarmness, that are found
amongst the most eminent professors of religion. This is our
present wound ; here lies our weakness ; namely, in the want
of a quick, active, zealous ministry, to call^ and stir up magis-
trates and people to effectual repentance and turning to God.
Unless this be given unto us, I fear we cannot be saved. If it
be otherwise, if we have a ministry that really do attend unto
their duty in this matter, I beg their pardon for other appre-
hensions; but then I shall think it the most pregnant sign
of approaching destruction; seeing it is apparent unto all,
that their endeavours have neither fruit nor success.

So far have we proceeded with our proposition ; namely,
that sin abounds amongst us ; that judgments are approach-
ing ; that God hath given us manifold warnings of their so
doing.

IV. That which in the next place we are to speak unto, is
the equity of this divine constitution, that in the ordinary
way of God's rule, and dispensation of his providence, re-
pentance and reformation shall turn away impendent judg-
ments, and procure unto a people a blessed deliverance, and
nothing else shall do it. ' Except ye repent ye shall perish.

That upon repentance they shall be saved and delivered,
is intended in the same rule. This is the unalterable law of
divine providence ; this shall do it, and nothing else shall so
do. The wisdom and power of men shall not do it; fastmg
and prayer, whilst we continue in our sins, shall not do it.
Repentance alone is made the condition of deliverance in
this stale of things.

Upon this rule did God vindicate the equity of his ways
against repining Israel, Ezek. xviii. 29- — 31. Can any thing

520 THE DESIGN OF

be more just and equal? Ruin and utter desolation are
ready to fall upon the whole people ; this you have de-
served by your iniquities and multiplied provocations. In
strict justice they ought immediately to come upon you.
But 'my ways are equal ;' I will not deaf with you in a way
of strict justice ; I will do it in equity, which is a meet tem-
perature of justice and mercy. And this I make evident unto
you herein, in that whilst the execution of judgment is
only threatened and suspended, if you make unto yourselves
a new heart and a new spirit in sincere repentance, if you
cast away all your transgressions by thorough reformation
of your lives, iniquity shall not be your ruin. What can be
more just, righteous, and equal ? Who can complain if, after
all this, evil should overtake you, and you shall not escape?
The same he pleads again, chap, xxxiii. 10, 11. as in many
other places.

That this divine constitution, namely, that repentance
and reformation shall save a church, people, or nation, in the
state before described, and that nothing else shall do so,
however men may please and pride themselves in their own
imaginations, is equal, just, and good, that it is meet it
should be so, that it hath a condecency unto the divine ex-
cellencies, and the rule of righteousness in government, is
evident ; for,

First, The notion of this rule is inbred in mankind by
nature, as was mentioned before. There is no man, unless he
be atheistically profligate, but when he apprehends that
evil and ruin, especially as unto his life, is ready to overtake
him, and seize upon him, but he reflects on his sins, and
comes to some resolutions of forsaking them for the future,
so he may be at present delivered from his deplorable con-
dition. Now all this ariseth from these indelible notions
ingrafted on the minds of men ; that all evil of punishment
is from God, that it is for sin, that there is no way to avoid
it but by repentance and reformation. And those wlio will
not improve this natural light with respect unto the public,
will be found, as it were, whether they will or no, to comply
with it when it comes to be their own case in particular.
Herein lies a thousand testimonies unto the equity of this
divine constitution.

Secondly, W hen thisrule iscomplied withal, when repent-
ance and reformation do ensue upon divine warnings, whereby

IMPENDING JUDGMENTS. 521

peace with God is in some measure attained ; it will give
men trust and confidence in him, with exj)ectation of divine
relief in their distress, which is the most effectual means for
men to be instrumental unto their own deliverance. And
on the other side, when it is neglected, when evil ap-
proaches, guilt and terror will haunt the minds of men, and
they shall not be able to entertain one thought of divine
help, which will render them heartless, helpless, senseless,
and betray them into cowardice and pusillanimity, however
they may boast at present. If these two sorts are opposed,
ten shall chase a hundred, and a hundred put a thousand
to flight. And if any nation do openly refuse a compliance
with this constitution, if God should send another to invade
them in a way of judgment, they would melt away before
them as wax before the fire. When evils compass us about,
and are ready to seize upon us, a reflection on the neglect
of this rule will disturb our counsels, distract our thoughts,
distress our minds, weaken our confidence in God, and dis-
hearten the stoutest of the sons of men, giving them up a
prey to their enemies.

Thirdly, This rule or constitution hath an impression of
all divine excellencies upon it; namely, of the goodness, pa-
tience, wisdom, righteousness, and holiness of God.

If when judgments are approaching and deserved, men
could divert them by their wisdom, courage, or diligence, it
would reflect dishonour on God in the government of the
world. See Isa. xxii. 7 — 11. But in this way of the deli-
verance of any people, there is a salvo for the glory of all
the divine excellencies, as is manifested unto all.

When therefore in this state, impendent judgments are
not absolutely determined, yet so deserved as that upon a
supposition of continuance in those sins whereby they are
deserved, the glory of divine justice cannot be vindicated in
the absolute impunity ; and whereas God hath now prepared
all things, and made them ready for their execution, all
means and instruments being girt unto the work, his sword
is whetted, and his arrows are fixed in the bow, he will first
give warning, then give space and time for repentance, and
requires no more for the laying aside of all his preparations
for destruction, surely his ways are equal, kind, and full of
mercy.

If men will look for, if they will expect deliverance.

522 THE DESIGN OF

without a compliance with these good, holy, just, gracious,
equal terms, they will find themselves in the issue wofully de-
ceived. And if, after all this, we in this nation should be
found in a neglect hereof, if the nation should continue in
its present frame, wherein, of all other means of safety, this
seems to be least thought of or regarded, what shall we
plead for ourselves? who shall pity us in the day of dis-
tress ? Most men now despise these things, but can their
hearts endure, or can their hands be strong in the day that
the Lord shall deal with them ? But,

V. Whereas this way, this means of deliverance, is so
just, so equal, so reasonable, manifesting itself to the
consciences and reason of mankind, owned by the very
heathens, and fully confirmed by divine revelation, our next
inquiry must be. Whence it is that there is such an unreadi-
ness, such an unwillingness to comply with this duty as
there is ; that so many difficulties are esteemed to be in it;
so as that there is little hope it vvill be found among us in a
prevalent degree ?

If men, especially such as are great, and esteem them-
selves to be wise, are told that this is the way to save and
deliver the nation, they turn away in a wrath, as Naaman
did when the prophet bid him wash and be clean, when he
would have rather expected an injunction of some heroic
exploits. These are thoughts for weak and pusillanimous
souls, who understand nothing of state affairs. But it will
ere long appear who is wisest, God or men. But a hard
thing it is to prevail with any to think well of it, or to go
about it, or to judge that it is the only balm for our wounds.

To find out the cause hereof, I shall briefly consider all
sorts of persons who are concerned to plant this healing
tree, whose root is repentance, and whose fruit is reforma-
tion of life. And they are of three sorts.

1. Magistrates. 2. Ministers. 3. The people themselves.

Unless there be a concurrence of the endeavours of them
all in their several places and duties, there will be no such
public work of repentance and reformation wrought as is
suited unto the turning away of public calamities. But yet,
thougli it be the express duty of them all, though it be their
interest, though it cannot be omitted, but at their utmost
peril, as unto temporal and eternal events, yet it is a mar-
vellous hard and difficult work to prevail with any of them

IMPENDING JUDGMENTS. 523

to engage vigorously in it. Some do not think it necessary ;
some after conviction of its necessity, either know not how
to go about it, or linger in its undertaking, or are quickly
wearied ; some wish it were done, so as that they may not
be at the trouble of it.

Let us consider them distinctly.

First, As unto Magistrates. When Jehoshaphatset him-
self to reform the church, or his kingdom, to escape the judg-
ment that was denounced against them, he appointed for
magistrates and judges, men fearing God, and hating covet-
ousness. And his charge unto them was, ' Let the fear of the
Lord be upon you ; take heed and do it. Thus shall ye do
in the fear of the Lord, faithfully, and with a perfect heart ;'
2 Chron. xix. 7. 9. Without this there will be no public
reformation ; and therefore the first difficulty of it ariseth
from this sort of persons, and that upon two accounts.

1. That magistrates themselves do live in sin, and love it,
and hate to be personally reformed; yea, take delight in
them that openly live in sin also, which is the height of
wickedness; Rom. i. 32. When naagistrates are profane
swearers, or scoffers at the power of religion, or drunkards,
or unclean persons, or covetous oppressors, a great obstruc-
tion must needs be laid in the way of public repentance and
reformation ; neither doth this difficulty at present arise
merely from their personal sins and miscarriages, but also
from the want of conviction, and a sense of their duty in
their places, with the account which they must give thereof.
For,

2. They seem not to believe that the attempting of this
work is any part of their duty, or that they are concerned
therein ; let it therefore be never so reasonable, so equal, so
important, so necessary unto the deliverance and salvation
of any people, if those who should further it in the first
place, do obstruct and hinder it, it will be attended with diffi-
culties. Ill examples and negligence have ruined this nation.

Wherefore, we may lay it down as an assured truth, which
the text will confirm ;

That unless magistrates, who have the visible conduct of
the people, are convinced, that it is their duty to promote the
work of repentance and reformation, at this time, by their
own example, and in the discharge of their offices, the case

524 THE DESIGN OF

of this nation is deplorable, and not to be relieved but by
sovereign grace and mercy ; for what shall the people do,
when they see their guides, unto whose pattern they conform
themselves, utterly regardless of any such thing? This is
one means of the difficulty which is found among us, of af-
fecting the minds of men with this equal constitution.

Secondly, Those who are principally concerned herein,
are ministers, or those who have the administration of the
word and ordinances of the gospel committed unto them.
Unto these is this work given in charge, in an especial manner.
They have the principal means of repentance and reforma-
tion committed to their management. From them is the be-
ginning and carrying on of this work expected and required.
Hereof, as unto their sincerity and diligence, they must give
an account at the last day. And if this spring be stopped,
whence should the refreshing waters of repentance and re-
formation arise ? But yet, herein the principal difficulty of
the whole work doth consist. For,

1. Some there are pretending unto this office, in whom
lies no small part of the evil that is to be reformed. Persons
who labour among the most forward to fill up the measure
of the iniquities of this nation ; such as whose ignorance,
negligence, profaneness, and debauchery, are in all their
effects transfused and communicated unto all that are about
them : shall we expect that such persons will be instru-
mental in the reforming of others, who hate to be reformed
themselves? Jer. xxiii. 15. It was so of old. But,

2. There are very few of this sort of persons, who will be
at the charge of carrying on this work. They may quickly
find what it will cost them ; for unless they are exemplary in
it themselves, it is in vain once to attempt the pressing of it
upon others. They cannot go about it, without great re-
trenchings of that which they have esteemed their liberty in
the course of their conversations. All compliance with un-
refornied persons, for secular ends; oil conformity unto the
course of the world, in jollities and pride of life ; all ostenta-
tion of riches, wealth and power; all self-seeking and self-
pleasing ; all lightness and carnal confidences, must utterly
be cast away : and not only so, but unless by incessant
prayers and supplications, with earnestness and perseverance,
they labour for fresh anointings with the Spirit of grace in

IMPENDING JUDGMENTS. 525

their own souls, that faith and love and zeal for God, and
compassion for the souls of men, and readiness for the cross,
may revive and flourish in them, they will not be useful nor
instrumental in this work. And is it any wonder, that the
most of them think it better to suffer things to go on at the
present rate than to venture at that which will cost them so
dear in its pursuit? The truth is, I know very few, if any,
who are meet and fit to engage in this work in a visible emi-
nent manner ; those who have the best, almost the only op-
portunities for it, seem to be asleep.

3. Besides the charge they must be at themselves, they
perceive the opposition they shall meet withal from others.
They find that they shall not only disoblige and provoke all
sorts of persons, and lose many of their useful friends, but
also expose themselves unto obloquy, scorn, contempt, and
reproach of all sorts. He is a lost man in this world, who,
without respect of persons, will engage seriously in this
work ; every day he shall find one or other displeased, if not
provoked. This neither they n6r their families can well bear
withal. Indeed the hardest and most difficult service that
ever God called any of his ministers unto, excepting only
Jesus Christ and his apostles, hath been in the endeavour-
ing the reformation of backsliding or spiritually decayed
churches. These are the two witnesses which in all aofes
have prophesied in sackcloth. Such was the ministry of
Elijah, which brought him unto that conclusion, and an
earnest longing to be delivered by death from his work and
ministry, 2 Kings xix. 4. So was that of Jeremiab, in the like
season, whereof he so complains, chdl^D. xv. 10. John the Bap-
tist, in the same work, lost first his liberty, then his life. And
in after ages Chrysostom, for the same cause was hated by
the clergy, persecuted by the court, and at length driven into
banishment, where he died. Most men care not how little
a share tliey have in such a work as this, whose reward will
reach them according to the proportion of their engagement
in it. All churches, all persons almost, would willingly be
let alone in the condition wherein they are : they that would
press them unto due reformation, ever were, and ever will
be, looked on as their troublers.

Hence then it is, that our wound is incurable. Few of
this sort are convinced of the present necessity of this duty;

526 THE DESIGN OF

they hope things ore indifferently well with them and their
flocks, that they may endure their time well enough ; few are
willing to undergo the charge and trouble of it, to put all
their present circumstances into disorder, few have received
an anointing for the work ; many are able to dispute against
any attempts of it ; and not a few have expectations of strange
deliverances without it ; what is left us in this case, shall
afterward be declared.

Thirdly, It is difficult also on the account of the people
that are to be reformed. It is hard to convince them of its
necessity; hard to persuade them to endeavour it; hard to
get them to persevere in attempts for it.

Some of the reasons hereof we may briefly consider : as,

1. That self-justification and approbation of themselves,
which all sorts of persons, both by nature, and by incurable
prejudices, are inclined unto, lie at the bottom of this fatal
negligence. When they see all things amiss, they will grant
that there is some reformation necessary ; but that it is so
for others, and not for them. Those that are worse than they
(as there are but few who do not think on one pretence or
other, that there are many worse than themselves), they sup-
pose this duty is necessary unto ; but not unto them. And
if there are none visibly so, yet they will make them and
judge them so to be: but whilst men have a form of godli-
ness, though they deny the power thereof, they will justify
themselves from all need of reformation. Churches will do
so, and all sorts of professors of religion will do so; especi-
ally if they have any peculiar notion or practice, which they
value themselves upon. So was it with the Jews of old, Jer.
vii. 6, 7. and with the Pharisees in the days of our Saviour,
John ix. 40. It is so at this day, and it is a rare thing to meet
with any who will own themselves to stand in need of real la-
borious reformation.

Hence it is that no churches would ever reform them-
selves, which hath been the cause of all division and sepa-
ration, whereby some have been saved from a general apos-
tacy. They all approve themselves in their state and con-
dition, which is come to that height in the papal church
that they boast themselves infallible, and not capable of re-
formation in any thing. I pray God secure others from the
like presumptions ; it will be their ruin by whom they are

IMPENDING JUDGMENTS. 527

entertained ; yet so it is at this day. Most churches think
they need more revenues, more honour, more freedom from
opposition, more submission of all men unto them ; but they
almost abhor the thoughts that they stand in need of any
reformation.

2. The nature of the work itself renders it difficult; for
it requires a general change of the course wherein men have
been engaged ; a thing as difficult as to cause the streams
of a mighty river to change their course and run backward.
Vicious habits must be subdued, inclinations rivetted in the
mind by long practice and custom be cast out, ways of con-
versation promoted and strengthened by all sorts of circum-
stances changed ; which render the work unto some men
impossible. So the prophet declares it, Jer. xiii. 23. ' Can
the Ethiopian change his skin, or the leopard his spots ?
then may ye also do good who are accustomed to evil.'
Men cannot easily unlearn what they have been so taught or
accustomed unto. The mighty power of God on the souls
of men, both as unto individual persons and whole societies,
is required unto this change. So it may be wrought, and
not otherwise. Isa. xi. 6 — 9.

3. The advantage which many may make unto them-
selves by the present posture of things, and fear of altera-
tions by reformation, is a mountain in the way, a mighty
obstacle against entertaining serious thoughts about it.

4. The Scripture most frequently casts the cause hereof
on men's security in their earthly enjoyments. This keeps
them safe from hearing God's calls or taking notice of his
warnings. And therefore it is laid down as the cause and
constant forerunner of all desolating judgments. It is at
large insisted upon by our Saviour himself. Matt. xxiv. 37,
38. Luke xvii. 26.

Now this security is like the disease in the body which
is commonly called the scurvy ; it is not any single dis
temper or disease, but a complication or concurrence of
many prevalent distempers. Security is not the name of
any one vicious habit or inclination of the mind, but it is a
concurrent complication of many ; spiritual stupidity and
sloth, called a spirit of slumber, love of the world, carnal
wisdom, groundless hopes of life, all proceeding from unbe-
lief, do concur in its constitution. And if a practice in a

528 THE DESIGN OF

course of sm have for some season ensued on these princi-
ples, whereby conscience comes to be seared, or is made
senseless, the case of those in whom it is, is for the most
part remediless. And not a few of this sort are amoncrst us.
And many other reasons there are renderino; this work
full of difficulty, though it be so necessary, so just and
equal. As for those by whom all these things are despised,
and even scoffed at, something shall be spoken afterward
unto them or concerning them.

But yet this consideration ought not to deter any from
endeavouring the discharge of their own duty herein. For
as we have seen, it is indispensably necessary that we and
the nation may be saved from desolating judgments ; so we
shall see afterward how and by what means this difficulty
may be surmounted, and those obstacles removed out of the
way. However, happy will they be, be they never so few,
never so poor, never so unknown to the world, whom God
shall find so doing, when he ariseth out of his place to
shake the earth terribly.

VI. I shall therefore in the next place, to bring all
things nearer home, inquire, What is the nature of that re-
pentance and reformation which at this time God requires
of us all, that we may not perish in his sore displeasure.

After a devastation made of the treasure of the Roman
empire by sundry tyrants successively, Vespasian coming
to the government, acquainted the senate that there was
need of so many millions of money, that the empire might
stand ; not that it might flourish and grow vigorous, where-
unto much more was required, but that it might be pre-
served from dissolution and ruin. And I shall propose, not
what is requisite to render the church of God in this nation
orderly, beautiful, and vigorous, but only what is necessary
that it may stand and live, by a deliverance from desolating
judgments. And,

First, The repentance which in any case God requireth
absolutely, is that which is internal and real, in sincere con-
version unto himself, accompanied with fruits meet for such
repentance. So is it declared, Ezek. xviii. 30, 31. * There-
fore I will judge yju, O house of Israel, every one accord-
ing to his ways, saith the Lord God. Repent, and turn
yourselves from all your transgressions ; so iniquity shall

IMPENDING JUDGJMENTS. 529

not be your ruin. Cast away from you all your transgres-
sions, whereby ye have transgressed ; and make you a new
heart and a new spirit : for why will ye die, O house of
Israel?' A new heart and a new spirit, or real internal con-
version unto God by the grace of the covenant, is required
in this repentance, as the renunciation and relinquishment of
all iniquities must be the fruit of it. So also is it expressed,
Isa. i. 16, 17. Internal purification of the heart, with the
practice of universal obedience, and abstinence of all sin, is
that which God requires.

This is that repentance which was the subject of the
ministry of John the Baptist ; on the neglect whereof he
threatened the people with final excision, which accordingly
not long after befell them. Matt. iii. 8 — 10. God doth
not require a feigned repentance, or that which is merely out-
ward and temporary. In this case, see Joel, ii. 12, 13. But,

Secondly, Where there is repentance and reformation that
are real in the root or cause of them, which is an effectual
conviction ofsin, and sense of ensuing approachingjudgments,
giving testimony of sincerity in its fruits by an abstinence
from open provoking sins, and the performance of known
duties, unto its sincerity ; in both which a sense and reve-
rence of God is owned, though it be not in many, in the
most, it may be in few, absolutely sincere and holy, yet may
it prevail to the turning away of threatened judgments, at
least for a season.

These things therefore are required unto this repentance.

1. A real conviction of sin in them that are called unto
it, or do make profession of it. If this lie not in the foun-
dation, no expression of repentance, no profession of re-
formation, is of any value in the sight of God. Yea, it is a
mocking of him, which is the highest provocation. Men
without this conviction may be driven to somewhat that
looks like repentance and reformation ; as the keeping of
days of fasting or humiliation by outward force or compul-
sion of law ; but there is nothing in what they do of what
we inquire after. By such days and ways they shall never
save the nation, Jer. iii. 10.

2. A real sense of God's displeasure, and the approach
of desolating judgments. It is not enough that we have a
conviction and sense of our own sins, but we must have

VOL, XIV. 2 M

•530 THK DESIGN' OF

them also of the sins of the nation, whereby God is pro-
voked to anger ; and apprehensions of his displeasure are to
influence our minds in all that we go about herein. Unless
these abide and dwell in our minds, unless they accompany
us continually in all our ways and occasions, rise and lie
down with us, we shall not cordially engage in this duty.

3. Real reformation is an abstinence from all known sin,
and the avowed fruits of a reformed conversation are re-
<juired hereunto, Matt. iii. 10.

4. That it be persisted in, Hos. vi. 1.

On these suppositions, that this repentance is useful
unto the end proposed, is made fully evident in the instances
^ of Nineveh, and of Ahab, 1 Kings xxi. 27 — 29. Ahab
in his repentance and humiliation, manifested a deep sense
of the guilt of sin, and divine displeasure. ' Seest thou,'
saith God to Elijah, * how he humbleth himself?' It might
easily be known and taken notice of. There is a humilia-
tion described by the prophet Isaiah, chap. Iviii. 1 — 5.
which God abhorreth, and which shall be profitable for no-
thing. Such have been the humiliations among us for the
most part. But, although it be the duty of every man to
endeavour that his repentance and reformation do consist in
a sincere, internal, cordial conversion unto God, which the
divine calls do intend, without which it will not be of ad-
vantage unto his own soul, as unto his eternal condition,
yet as unto the turning away of temporal calamities, at least
as to the suspension of them, such a public repentance and
reformation as evidence themselves in their fruits, do pro-
ceed from a real sense of sin and judgment, may be useful
and prevalent. In brief, the repentance which God requireth
with respect to his covenant, that the souls of men may be
saved, unto the glory of his grace by Jesus Christ, is inter-
nal, spiritual, supernatural, whereby the whole soul is re-
newed, changed, and turned unto himself. But as God is
the supreme governor of the world in temporal things, with
respect unto the dispensation of his providence in mercies
and judgments, there may be a repentance and reformation
wherein his glory is vindicated in a visible compliance with
his calls and warnings, and an acknowledgment of him in
his righteous judgments, which may be of use unto the end
proposed. Besides, wherever there is a general reformation

IMPENDING JUDGMENTS. 531

of life sincerely attempted, it is to be believed, that in many
it is spiritual and saving.

3. The repentance and reformation required, must be
suited unto the state and condition of those who are called
thereunto. All are to consider what is amiss in them, as
unto their own state and condition; Isa. Ivii. 7. ' Let the
wicked forsake his way, and the unrighteous man his
thoughts ;' every one his own way and thoughts in their
present condition.

Wherefore, the persons intended in this call are of two
sorts.

(1.) Such as are wicked as unto their state and condi-
tion, persons unconverted, unregenerate, not born of God.

(2). And as are sincere believers, really converted unto
God.

The call of God is unto both sorts ; repentance and re-
formation are required of them both ; and they are so in a
suitableness unto their different conditions.

In each of these sorts there are various degfrees of sin
and provocation. Some of the first sort are openly flagi-
tious ; public, habitual sinners, such as whose sins * go be-
forehand unto judgment,' as the apostle speaks, 1 Tim. v.
24. And some are more sober in their outward conversa-
tion. The call of God respects them in all their several de-
grees of sinning. ' Let the wicked man forsake his ways,
and the unrighteous man his thoughts ;' those which are his
own, which are proper to him. None doubts, unless it be
themselves, that the first sort ought to reform themselves ;
the generality of men cry out against them, and fear, that
for their sins, especially if they be persons in high places,
the judgments of God will come upon the land.

But if those of the other sort also, who are apt to justify
themselves, because they run not out imto the same excess
of riot with them, do not apply themselves unto the repent-
ance and reformation which are proper unto their state and
condition, the will of God is not answered in his warnino«"s.
Yet it is the impenitency of this sort of men, that is the
most dangerous symptom at this day in the nation. Their
unshaken security keeps all that truly fear God in a trem-
bling posture.

Thirdly, It is so with churches peculiarly reformed, and
2 m2

532 THE DESIGN OF

true believers in them ; as also all other true believers, who
walk more at large. They also are called unto repentance
and reformation, and that according to their state, and their
respective degrees therein; for some are more guilty than
others^ in decays of faith, love, zeal, holiness, and fruitful-
ness in obedience, with conformity to the world. And if
there should be a public reformation in the nation, as to
outward provoking sin ; yet if these of this sort do not re-
form themselves, according as their condition doth require,
the desired deliverance would scarcely be obtained. And woe
be to such persons, if, through their neglect of their duty,
the whole nation should be exposed to ruin. Wherefore,

Fourthly, The reformation called for, as the condition of
escaping of impendent judgments, must be universal, at least
general ; amongst all sorts and degrees, all orders and estates
of men. All sorts have sinned, all sorts are threatened ; and
therefore repentance is required of all, if we would not perish.
It is so of magistrates and ministers, of nobles and common
people, in city and country ; and that to be evidenced by
its fruits ; so as that it may be said of us, See you not how
they humble themselves?

But if this be so, some may be apt to say. It seems if all
do not set their hearts and hands unto this work, if all sorts
do not engage in it, there is no good effect to be hoped or
looked for. But when shall we see any such thing? When
shall we see the generality of all sorts of men in this na-
tion cordially to go about this work of repentance and re-
formation ? As good therefore let it alone, as go about to
attempt it.

I answer, 1. If you cannot be content to perish with the
impenitent and unreformed, you may choose to do as they
do. If you would avoid their punishment, you must avoid
their sin, especially their refusal to turn on the call of God.

2. Some must begin this work, and be exemplary unto
others. And blessed are they of the Lord, who shall receive
the grace and honour so to do. Let us not then sit looking
on others, to see what they will do, but immediately engage
unto our own duty.

3. The duty herein of no one private person, much less of
whole churches, shall be lost, thouofh the nation should not
be reformed in general. For,

IMPENDING JUDGMENTS. 533

(l.)They shall deliver their own souls, and ii they be not
saved (as I believe they vi^ould be in an eminent manner)
from somewhat of the outward part of a public calamity, yet
they should be from all the wrath and displeasure of God
in it.

(2.) A few, for aught I know, one man, may sometimes
prevail with God, for the suspending at least, of judgments
threatened unto a whole nation. And hereby,

(3.) They shall give unto others a farther season of re-
pentance, which God can bless and make eflectual unto
them. There are, therefore, blessed encouragements unto
all churches, unto all individual persons, to endeavour a
compliance with the present calls of God, though the body
of the people should not be gathered.

VII. Our next inquiry is. Whence or from what causes
such a reformation may be expected, as may be useful unto
the turning away of impendent judgments ? And these
causes are either supreme or subordinate.

The supreme cause hereof must be the sovereign grace
of God, in fresh effusions of his Spirit on the souls of men,
to turn them unto himself. Without this, all other ways and
means of attaining it will be in vain. This is every wherein
the Scripture attested unto, as the only supreme efficient
cause of the conversion of men unto God. And unto that
state are things come to amongst us, that unless we are made
partakers of it in a somewhat more than ordinary manner,
our breaches cannot be healed. Whether we have grounds
or no to expect any such thing, shall be afterward considered.
At present there seems to be no other hopes of it, but only
because it is a sovereign act of divine grace, which hath been
exemplified in the church of old. There seems indeed rather,
as yet, to be a withdrawing of the commvmications of the
Holy Spirit in effectually prevalent grace on the part of God,
and a contempt of them on the part of men ; but sovereignty
can conquer all obstacles. This way did God heal and recover
his church of old, when all other means, all mercies, afflictions,
and judgments failed ; Ezek. xxxvi. 22 — 29. And it may at
present be for a lamentation, that this work of grace is so
disregarded by the most, so despised by many, and so little
cried for by the residue. But without it, in vain shall we use
any other remedies; we shall not be healed. It is not the

534 THE DESIGN OF

best projections of men for reformation by this or that order
or state of things in church or state, that without this, will
be of advantage unto us.

The subordinate causes hereof must be the diligent dis-
charge of their duty by magistrates and ministers.

I shall but name these things, that I give no place to
complaints or indignation, though just and almost necessary.
And,

First, As unto the furtherance of it by magistrates, it
must consist in three things.

1. By evidencing that the promotionof itis their interest.
Unless it be understood so to be, whatever else they do in
the countenance of it will be of no use nor advantage. For
this is that which the generality will conform unto or comply
withal. And if it be once understood that reformation is
what they desire, what they design, what they place their
chief iaterest in, as it was with David, Hezekiah, Josiah, and
others, it will have an influence on the people, not inferior
unto what the design of Jeroboam, in pursuit of his corrupt
interest, had on the people of Israel to sin. All other means
are dead, unless they are enlivened by an evidence of reality
in the minds of magistrates, and a high concernment in the
prosperity of their work. Let them make what laws and
orders they please, appoint what outward means they can
devise, unless it be made uncontrollably evident, that it is
their cordial design and what they place their chief interest
in, they will not be available. Add hereunto,

2. The due execution of laws against flagitious immo-
ralities. And,

3. An encouraging example in their own persons ; with-
out which all things will grow worse and worse, whatever
else be done. Men seem to be weary, in some measure, of
the dismal effects of sin ; but they seem not to be weary of
sin. Unto this weariness they yet want motives, encourage-
ments, and examples. And it is strange unto me, that in all
our fears and dangers, in the divisions of our councils and
confusions amongst all sorts of men, under a high profession
of zeal for the protestant religion in the nation, and the pre-
servation of it, that this only expedient for our relief and
safety lies wholly neglected.

As unto ministers, the faithful discharge of his duty in

IMPENDING JUDGMENTS. 535

preaching', prayer, and example is required hereunto. Should
I stay to shew the necessity hereof at this season; as also
what is required thereunto, what care, what diligence, what
watchfulness, what compassion, what zeal, what exercise of
all gospel grace, with the over-neglect of these things among
many, it would take up a volume, rather than become a place
in this present inquiry.

But I proceed unto that which is more our immediate
concernment. Wherefore,

VIII. What if all these means do fail ? what if all ex-
pectations from them be in vain ? what is incumbent on
them in particular, who are really sensible of these things,
namely, of the abounding of provoking sins, and the near ap-
proach of deserved judgments ?

That which I design herein, is to give some directions, as
unto what frame of heart ought to be found in us, and the
practice of what duties we ought to be found in at such a
season as this is. It is no common, no easy thing to wait
for the • Lord in the way of his judgments ;' Isa. xxvi. 8, 9.
There is inward soul-work night and day, as well as outward
duties required unto it. That God may be glorified in a due
manner, that we may be ' found in peace,' whatever be the
event of things ; that we may be useful unto others ; and in
all serve the will of God in our generation, are all expected
from us in a way of duty.

Unto this end, the ensuing directions may be made use of.

First, Take heed of stout-heartedness, and a contempt or
neglect thereby of divine warnings. There is a generation
who either really, or in pretence, are bold, fearless, stout
hearted, regardless of these things ; they seem to provoke
and dare God to do his utmost, all that he seems to threat-
en. So they speak, Isa. v. 19. * Let him make speed, and
hasten his work, that we may see it ; and let the counsel of
the Holy One of Israel draw nigh, that we may know it.'
Here is much talk indeed of the judgments of God, and of
their near approach ; When shall we see them ? why do not
they come ? when shall he bring forth his work ?

This hath been the great controversy between the church
and the wicked world from the beginning of it. Those that
truly feared God, were always testifying that God would
come, and take vengeance on them for their impieties and

OOb THi: DESIGX OF

impenitency. But because these judgments were not speedily
executed, the sinful world did always despise their warnings,
and scofFat their message. So Enoch, the seventh from Adam,
he preached and prophesied of these things ; namely, of the
• coming of God to take vengeance of ungodly men ;' Jude
14, 15. And this message was scoffed at, as is evident, be-
cause no reformation ensued thereon, until the flood took
them all away. So was it wuth Noah, and his preaching ;
and so it hath been with all that fear God, in their several
generations ; and this was one especial thing that the pagans
laughed and mocked at the primitive Christians about ; as
is plain in Lucian's ' Philopatr.' So the apostle Peter gives
us an account both of what was past, and what would after-
ward come to pass, 2 Pet. iii. 3. unto the end.

And such as these abound amongst us. All the warnings
of God have been turned into ridicule, previous judgments
despised, and sin itself made a scoff of. But of all others,
God most abhorreth this sort of men. They are said to be
' far from righteousness,' Isa. xlvi. 12. Unto such he speaks
in his wrath, ' Hear ye despisers, wonder, and perish.' Yea,
the Scripture is full with the severest threatenings against
this sort of men ; nor shall any in the appointed season,
drink deeper of the cup of God's indignation. See Isa. xxviii.
14, 15. Deut. xxix. 19,20. Such secure despisers, such scof-
fers at approaching judgments, such deriders of the signs
and tokens of them God will deal withal. And some there
are, who it may be, not from the same spirit of open pro-
faneness, but out of prejudices, corrupt arguings, pretended
observations of things past, disbelief of all they do not feel,
and such-like effects of long security, do utterly scorn and
scoff at all these things. They account it a matter of weak-
ness, pusillanimity, or superstition to concern themselves in
these warnings of providence, or the explication of them by
the word ; but their judgment sleepeth not. And it may be
observed, and will be found true, that when judgments do
really approach, of all sorts of men, they are the most cow-
ardly, distracted, fearful, and void of counsel. For when God
befyins to deal with them, their hearts cannot endure, nor
their hands be strong ; he smites through their loins, and
filleth them with a spirit of horror and fear, that they shall
tremble like the leaves of the forest. In ti)at day you may

IMPENDING JUDGMENTS. 537

say unto them, as Zebul did to boasting Gaal, upon the ap-
proach of Abimelech, his enemy, ' Where is now thy mouth
wherewith thou saidst. Who is Abimelech ?' Where is now
your mouth and your vauntings, with respect unto these
judgments of God ? So Micaiah the prophet told Zedekiah
the false prophet, in his boasting and confidence of success,
1 Kings xxii. 25. With all thy confidence and boasting,
thou shalt be one of the first that shall endeavour to fly and
hide thyself. Yea, this sort of persons are commonly the
most ridiculous and contemptible, when real danger over-
takes them, of any sort of men in the world.

That which God requires of us in such a season is called
in Scripture trembling ; ' They that tremble at my word.'
Thishe regards, this he accepts, this he approveth of, Isa.
Ixvi. 2. 5. Jer. v. 22. It is not a weakening, an astonishing,
heartless consternation of spirit that is intended ; not such a
dread and terror as should obstruct us in the cheerful per-
formance of duty, and preparation to comply with the will
of God : such is that mentioned, Deut. xviii. 66, 67. which is
the must severe of judgments. But it is an awful reverence
of the greatness and holiness of God, in the way of his judg-
ments, casting out all carnal security, self-confidence, and
contempt of divine warnings, so bringing the soul into a sub-
missive compliance with the will of God in all things. But
look well in the first place, that this evil on no pretences do
make any approach unto you.

If one evil seems to be diverted, do not say with Agag,
* Surely the bitterness of death is past ;' which will prove an
entrance into this evil frame, and so grow regardless of your
duty : God expects other things from you. 'The lion,' saith
he, *hath roared, who will not fear?' Amos iii. 8. There is
the voice of a lion roaring for his prey, in the present divine
warnings : take heed that you despise not that, which when
it comes to pass, you can neither abide, nor avoid.

Secondly ,Take heed of a frame of heart that is regardless of
these things. We have a sort of men, who although they will
not, they dare not, openly, as others, despise divine warnings,
yet they see all things in such a light, as suffers them not to
take notice of any concernment of their own in them, Psal.
xxviii. 5. Jer. xxxvi. 24. The land is filled with sin; it is
true, but they are the sins of other men, not theirs : there

538 THE DESIGN OF

are tokens and signs of God's displeasure in heaven above,
and the earth beneath, but men are not agreed whether these
things be of any signification or no : some say Yea, and some
Nay ; but they are new and strange, and so are meet to be
the subject of discourse ; previous judgments have been
upon us ; they are but such accidents as fall out frequently
in the world. But the divisions among ourselves, and con-
trivances of our adversaries, seem to threaten ruin to the na-
tion ; it may be so , but these things belong unto our rulers ;
and men are divided about this also ; some say one thing,
and some another ; some say there was a plot, and some
say there was none. In the mean time, they are filled with
their own occasions, and will not be diverted from them,
unto any serious regard of God in his present dispensations ;
like the ' wild ass in her occasion, who can turn her away V
Jer. i. 24. Of this frame the prophet complains, as that
which God will surely avenge, Isa. xxvi. 11. ' Lbrd, when
thy hand is lifted up, they will not see ; but they shall see
and be ashamed, for their envy at the people ; yea, the fire
of thine enemies shall devour them.'

Others look on all things in another light and under
another notion ; for whereas it is part of our sin and punish-
ment in this nation, an evident fruit of the evil of our ways,
that we are divided into designing parties, the one seeking
the ruin of the other, they consider all providences as relating
unto such difterences. This gives them a zealous concern-
ment in them, and continued talk about them ; but the will,
work, and design of God in them is not laid to heart.

Some are so well pleased with their present advantages
in promotions, dignities, and wealth, as their interest, that
they cannot endure to think of these things. Whatever
Avarnings are portended of approaching judgments, they look
on them as the threatenings of such as have ill will against
them, and would have these things to portend their trouble.
Guilt makes them fearful and sensible, and they think it best
to hide those things from themselves, which, if they are so,
they cannot remedy.

To free us from this miscarriage also, this unanswer-
ableness unto the mind of God in his present dispensation,
we may consider,

1. That a deep consideration of, and inquiry into, the

impp:ndino judgments. 5S9

mind of God in such a season as we have described, is re-
quired of us in a way of duty. It is our sin to neglect if,
and that attended with many aggravations. It is not a thing
that we may attend unto or omit as it seems convenient ; but
it is required as a duty of us, without which we cannot glo-
rify God in a due manner.

He that is not daily exercised with prevalent thoughts
about the present ways of God in the approach of his judg-
ments, lives in such a neglect of duty as will bring in a neg-
ligence and coldness in all other duties whatsoever ; for this
is certain, that when God calls unto any especial duty in an
extraordinary way or manner, in any season, those by whom
it is neglected are really cold, formal, and negligent in all
other ordinary duties whatever. That grace which will not
be excited unto especial duties on extraordinary occasions,
is very lifeless in all other things. This is the best note
to try, if not the truth, yet the power of grace. When it is
in its vigour and due exercise, it makes the soul to be ready,
inclinable, and disposed unto all intimations of the divine
will and pleasure ; as speaks the psalmist, ' Thou shalt guide
me by thine eye and lead me with thy counsel.' He attended
to each look and guidance of divine providence to comply
with it, when others must be forced with strong curbs and
bridles, like the horse and mule.

2. It is such a duty as whereunto real wisdom and di-
ligence are required. We think it needful to use our wisdom
about other things, our own affairs ; but in this it is most
necessary. ' The voice of the Lord crieth unto the city, the
man of wisdom shall see thy name ;' Micah vi. 9. Ordinary,
slight, and transient thoughts will not answer this duty.
Such, all men that are sober cannot but have; and their
discourse is answerable thereunto. But consideration with
diligence and prudence is required of us. Let these testi-
monies be consulted to this purpose, Psal. Ixv. 9. Deut. xii.
10. Hos, iv. 19. Psal. cvii. 43. Prayer, study, and meditation
are all diligently to be engaged herein.

Thirdly, Take heed of vain confidences. Men are apt, in
such seasons, to fix on one thing or other, wherewith they re-
lieve and support themselves. And there is not any thing that
is more erfFectual to keep them off from this duty, and the frame

540 THE DESIGN OF

of spirit which is required in them. If you speak with any
man almost, you may with a little heed discover wherein his
confidence doth lie, and what it is that he trusts unto. But
saith the prophet unto such persons, * The Lord hath rejected
thy confidences, and thou shalt not prosper in them ; ' Jer.
ii. 37.

There are sundry sorts of vain confidences wherewith men
are apt to relieve their minds in such a season, so as to coun-
tenance themselves in their security and a neglect of this
especial duty. Two in particular I shall only mention, as I
do only name the heads of things, which might be much
enlarged.

1 . The first is some certain privileges whereon they trust
for an exemption from common calamities; they are the
church, they are the people of God, they are separated from
the world, and persecuted by it; and hence there is a secret
reserve in their minds, that indeed they shall not be in trouble
as other men. So was it with the Jews of old; when they were
threatened with the j udgments of God for their sins, and called
thereon to repentance, they justified themselves in their ways,
and despised all divine warnings, on a confidence they had
in their church privileges. They cried against the prophet,
'The temple of the Lord, The temple of the Lord, The tem-
ple of the Lord are these,' and no evil shall come nigh us,
Jer. vii. 4. And in confidence hereof, namely, that they were
the church and enjoyed the privileges belonging thereunto,
and the solemn worship of God therein, they gave themselves
up unto all abominable immoralities, under an assurance of
impunity by their privileges, as the prophet upbraids them,
ver. 8, 9. * Behold, ye trust in lying words that cannot profit.
Will you steal, murder, and commit adultery, and swear
falsely, and burn incense unto Baal, and walk after other
gods whom ye know not ; and say you shall be delivered V
At this day all sorts of men claim a refuge in their privileges.
Those who design the ruin of the nation, and of all true re-
ligion therein, do it with confidence of success from hence,
that they are the church, that the temple of God is with them,
that all the privileges belonging unto the church are theirs,
and so are the promises made unto it. And such is the in-
fatuating efficacy of their prejudicate persuasion herein, that

IMPENDING JUDGMENTS, 541

it hath had two marvellous effects ; the one against the light
of nature, and the other against the fundamental principles
of religion.

For first, under the influence of this confidence, they have
engaged into as vile immoralities as ever were perpetrated
under the sun. Murder, persecution, assassinations, dying in
falsehoods, with a general design to pursue the same ways
unto the utmost, in the destruction of multitudes of innocent
persons ; as they did formerly in Ireland. But what if they
do all those abominations ? Yet they are the church ; the
promises and privileges of it are theirs, and all they do is
accepted with God ; a principle tending directly to the vilest
atheism.

Again, although God in a marvellous, yea, a miraculous,
manner, hath discovered and frustrated their hellish designs,
and brought many of them into the pit they digged for others,
yet they will accept of no rebuke from God, but go on in an
obstinate presumption that they are the church, and shall
prevail at last. And that church which shall prevail by these
means, no doubt they are. Some indeed pretend highly to
be the church, but they lay claim, so far as I can find, to no
other advantages thereby, but dignities and promotions.
And others also are apt to relieve themselves with this confi-
dence, that they are the people of God, and shall have an es-
pecial interest in deliverance on that account. And I say,
far be it from me to weaken any persuasion of God's especial
regard of those that are truly his. God hath a peculiar peo-
ple in the world, let the world scoff at it whilst they please,
unto whom all the promises of the Scripture, and all the pri-
vileges of the church do belong. These promises they ought
to mix with faith, and plead before God continually, and
they shall be all accomplished towards them in the way and
time of God's appointment. Nor do any sort of dissenting
professions, as they are called, that I know of, appropriate
this right and privilege unto themselves, unto the exclusion
of others; but extend it to all who are sincere believers.
But this is that which I say concerning all sorts of men ;
that if an apprehension or persuasion, that they are the
church or people of God, do keep them off from that duty of
repentance and reformation, which God calls unto, it is a
confidence which God rejecteth, and in which they will

542 THE DESIGN OF

not prosper. I desire to ask of any. Hath not the church
sinned ? have not professors sinned ? are there not sins
amongst us against the Lord our God, proper unto our state,
and according to our measure ? If it be so, our being the
people of God, any of us, if we are so, unless we repent,
doth only, as unto these providential dispensations, expose
us unto his just severity, for judgment must begin at the
house of God ; it must begin at us. Take heed of this fail-
ing reserve ; I have observed much security to arise from
hence, and great negligence of known duties. If you are the
people of God, you had the more need to tremble at his judg-
ments, and at the tokens of his displeasure. Especially ought
it to be so with you at this day, when God seems in a pecu-
liar manner to be displeased with the rivers, as the prophet
speaks, Hab. iii. 8. those who should send forth streams
of refreshment unto the nation. To me at present all things
appear in that condition, that there is no reserve left as unto
public judgments, but only in sovereign grace and mercy, to
be waited for in a way of repentance and reformation. As
unto our privileges, God speaks unto us, as he did to the
people of old, concerning their ornaments, Exod. xxxiii. 5.
* Put them off, that I may know what to do unto you,' We
are to lay aside our pleas and pretences, betaking ourselves
to sovereign grace and mercy alone.

2. Another ground of vain confidence may be, an un-
just expectation of such an accomplishment of Scripture
promises, prophecies, and predictions, as are not applicable
unto our present condition.

It is undeniable that there are such promises, prophecies,
and predictions concerning the deliverance of the church,
the ruin of its adversaries, the glory and beauty of the king-
dom of Christ, as those intended. For although the most of
that kind in the Old Testament, are of a spiritual interpret-
ation, and have their accomplishment in aU the elect in
every age, whatever be their outward state and condition;
yet that there are such also as concern the state of the church
in this world, and the ruin of all its antichristian enemies,
with peace and glory ensuing thereon, cannot be denied.

And concerning them, we may observe sundry things,
that we may not abuse them into vain and groundless con-
fidences in such a season as this is.

IMPKXDIXG JUDGMENTS. 543

(1.) That we ought to have a firm faith of their accom-
plishment in their proper season. The rule of them all is
that of the prophet ; * I the Lord will hasten it in his time ;'
Isa. Ix. 22. as it is also Hab. ii. 2, 3. Though they seem
to be prolonged and tarry beyond their proper season, yet they
have their fixed and determinate time, beyond which they shall
not tarry. And two things 1 would offer on this occasion.

[1.] That we are not only to believe their accomplishment,
but to be in the actual exercise of faith about it. For with-
out this, we shall want a great supportment of patient long-
suffering in every time of trial. And by this faith do we take
in the power and comfort of things promised, things not ac-
tually enjoyed. For ' faith is the substance of things hoped
for,' Heb. xi. 1. that which gives a previous subsistence in
the mind and soul, as unto the benefit and comfort of them,
of ' the things hoped for.' And those whose minds are exer-
cised unto these things, do know what benefit they have by
such a perception of them. They are carried sometimes by
a way of believing into communion with them who lived in
the old world, as they had with us in the expectation of what
we enjoy ; and into the same kind of communion with those
who hereafter shall enjoy the accomplishment of those pro-
mises which may yet be afar off".

[2.] This faith ought to be most firm when all things seem
to conspire in rendering the accomplishment of such pro-
mises not only improbable, but also impossible, as unto pre-
sent outward causes, as in the state of things at this day in
the world. There are no visible or appearing means of the
fulfilling any of them; yea, the whole world is joined in a
conspiracy to defeat them; but true faith riseth against
those oppositions, and is prevalent against them all.

For having God alone, his power, faithfulness, and truth
for its object, it values not the opposition that men can make
against them. That shall be done in this kind, which God
is able to do, let men do what they please. God laughs all
their proud attempts to scorn, and so may the virgin daugh-
ter of Sion also.

(2.) It is our duty to pray for the accomplishment of all
the promises and predictions that are on record in the book
of God concerning the kingdom of Christ and his church in
this world. God will do these things, yet for all of them

544 THE DESIGX OF

he will be sought unto by the house of Israel. This hath
been the practice of believers in all ages, both under the Old
Testament and the New ; prayer for the accomplishment of
promises hath been the life-breath of the church in all ages;
and faith hereby brings in great refreshment unto the soul.
And the greatest evidence of its approach will be a plentiful
eflfusion of the Holy Spirit in the hearts of believers, be they
few or more at any time in the world, stirring them up and
enabling them to pray effectually and fervently for their ac-
complishment, as in the example of Daniel, chap. ix. 1 — 3.
Wherefore,

(3.) There are three things considerable in such pro-
mises and predictions.

[1.] The grace and mercy that is in them.

[2,] The suitableness of that grace and mercy unto the
state of believers at any time.

[3.] The literal accomplishment of themin their outward
circumstance. The two former belong unto us at all times,
and we may plead with God in faith, for the effects of them
in all our trials and distresses.

With respect hereunto, it is, that the people of God
have faith in him against the world, with all their enemies
and oppressors, which they have been so reproached withal,
as the Lord Christ was with his faith unto the same purpose,
Psal. xxii. 8. When things seem to go evil with them,
when they are shut up in the hands of their enemies and
oppressors, as the Lord Christ was upon the cross, the world
is ready to reproach them with their confidence in God, and
their owning themselves to be his people ; but they faint
not herein. However things may go for a season, they are
secured of the grace and mercy which is in the promises,
which are suited unto all their wants, all that they can de-
sire absolutely ; yea, their full deliverance, when it is best
for them. But,

(4.) Remember, that as unto the application of the ac-
complishment of such promises and predictions in their out-
ward effects, unto certain times and seasons, many have been
wofully mistaken, which hath been the ground and occasion
of very scandalous miscarriages. The world hath scarce
seen greater outrages of sin and wickedness that have been
countenanced by this pretence, that such or such a time was

IMPENDING JUDGMENTS. 545

now come, and that therein such and such things were to
be done by those who made such interpretations and appli-
cations. For when such a conceit befalls the minds of men,
it sets them loose from all rules but their own inclinations.
And many have from such apprehensions fallen under sad
and scandalous disappointments. Wherefore,

(5.) Such an expectation or confidence of the events of
promises, prophecies, and predictions, as hinders men from
applying their minds thoroughly unto the present duties
that God calls for, is heedfully to be watched against. I
have heard many arguing and pleading for the strengthen-
ing of such confidences, but I never saw good effect of
them ; they please for the present, they profit not.

The story of the prophets Jeremiah and Hananiah, is
applicable in this case, Jer. xxviii. And it is certain that
before the final destruction of Jerusalem, that which prin-
cipally hardened the people unto their utter ruin, so as they
would hearken neither to the voice of God nor man for their
safety, was a presumption they had, that at that time their
Messiah would come and save them.

(6.) Few know of what sort that day of the Lord will be,
which they desire, long for, and expect. We know how it
proved unto the church of the Jews, Mai. iii. 1, 2. A day
maybe coming, which, although it may be a glorious issue,
yet it may consume ail the hopes that men have treasured
up in their expectation of it. But I will not touch farther
on these things : my design is only to take us all off from
such vain confidences as may obstruct us in a diligent at-
tendance unto those duties, which God at this season calls
us unto ; which shall be declared immediately.

3. Some place their confidence in secret reserves which
they have in themselves, that however it go with others, yet
they shall escape well enough. They are rich, and they in-
tend to be wise : they intend not to be engaged in any thing
civil or religious, that should prejudice them in their pos-
sessions : whilst things pass at the cheap rate of talking,
they will be like unto others ; but when trials come, they
will make a safe retreat. We have their character and their
doom, Jer. xxviii. 15. 17, 18.

A fourth direction for our deportment in such a season
is, that we diligently consider and search our own hearts

VOL. XIV. 2 N

346 THE DESIGN OT

and ways, to find out and understand how it is between God
and our souls. This direction is given us, Lam. iii. 39, 40.
* Wherefore doth a living man complain, a man for the
punishment of his sins ? Let us search and try our ways,
and turn again to the Lord.' When trials and punishments
draw nigh, or are upon us, it is not our business nor duty
to lie complaining under them, but so to search and try our
ways, as to turn unto the Lord. This is the first word of
the voice of God in approaching judgments, 'search your-
selves, try your hearts and your ways, try how it is with you.'
At such a season to pass by the consideration of ourselves,
of our state, of our walk, of our actions, in an ordinary
manner, or with slight or common thoughts, is to despise
the voice of God. God speaks aloud, ' the voice of God
crieth unto the city ;' he doth so by the ways before-men-
tioned ; he speaks articulately, distinctly, so as that a man
of wisdom ma}^ see his name, and know his mind ; he speaks
unto us; and says. Search now yourselves.

And in this search, respect is to be had unto the things
ensuing.

1. In general, search into your state and condition ; try
whether it be built on a good foundation; on the rock by
faith ; or on the sand, by profession only ; whether it will
hold his trial, who will bring it to the refiner's fire ; ' He
shall slay the hypocrite with the breath of his mouth.' And
many dreadful discoveries will be made of the false and
rotten states of men when the Lord's day of trial shall come.
This is one certain end of a fiery trial, namely, to discover
and consume the profession of hypocrites, as hath been
done in part already.

2. With respect unto those ways and sins which are the
peculiarly provoking sins of churches and professors ; such
as the Lord Christ testifieth his displeasure against in them,
and which may have as great an influence into the procure-
ment of temporal judgments as the more flagitious sins of
open sinners ; such are decays in love, zeal, and fruits of
obedience, want of delight, warmth, and life in the ordi-
nances of gospel worship; with pride, elation of mind, self-
conceit, and barrenness in good works. If we would know
what are the sins in churches and professors, that the Lord
Christ is so displeased with us as to threaten his departing

IMPENDING .lUDGVrENTS. 547

from them, we cannot better iearn it than in the declaratioa
of his mind which he makes unto the churches of Asia, Rev,
ii. and iii. And these are the things which he chargeth on
them. For persons under the capacities of church members
and professors, to content themselves with such a search of
their outward actions and duties of all sorts, religious,
moral, and civil, as none may justly cast blame upon them,
it no way answers the search that God calls them unto-
How is it as unto the inward frame of the heart? What is
the vigour and power of faith and love in you ? How do
they act themselves ; what is your real delight in the ways
■of God ? Where is your fruitfulness in works of charity
and mercy ? Where is your readiness to forgive your ene-
«uies ? Are there no failings, no decays in these things?
Are there no indispositions, deadness, and coldness in
duties, grown upon you ? How is it as unto constant medi-
tation on spiritual things, and the fixing your affections on
things that are above ? With respect unto these things
ought we to search ourselves diligently in such a day as
this is ; and if we find ourselves under decays in them, let
us know of a truth that God calls us unto repentance on
pain of his highest displeasure.

For our parts, we cannot search into, we cannot judge,
the hearts of others, any other way but by the application
of the w^ord unto their consciences. But I must needs say,
that if men's outward actions be an indication of the inward
frame of their minds, there is reason enough for the most of
us to be jealous over ourselves herein.

3. With respect unto your callings, circumstances, and
inclinations, and the sins that are peculiar unto them.
There are sins which are very apt to insinuate themselves
into the callings and circumstances of men, both of high
and low degree, that do easily beset them ; as hardness, op-
pression, severity, and unmercifulness, in those that are
great and have large possessions ; and deceit, equivocations,
over-reaching, in those of more ordinary employments. I
speak not of these at present; they are of the number of
those which ' go beforehand unto judgment.' But these
things, namely, men's callings, circumstances, and inclina-
tions, are apt to influence their mind with vicious habits, and
to render tlieir ways crooked. Pride of life, self-conceit,

2 w 2

548 THE DESIGN' OF

negligence in holy duties, distempered passions and lusts,
devouring cares, carnal fears, with other hurtful evils, do
spring from these things if not watched against. In refer-
ence unto them, therefore, are we called to search ourselves
in a day wherein God is pleading with us. With respect
unto them ought we to be exceeding jealous over ourselves ;
for verily they have rendered the ways and walkings of the
generality of professors a great provocation unto Christ
Jesus.

4. In an especial manner with a respect unto love of the
world, and conformity thereunto. This is that which the
Lord Jesus Christ will not always bear withal in his
churches ; for it lies in opposition unto the whole work of
faith, and all the precepts of the gospel. It is not against
this or that command only, but it is against the whole de-
sign of the gospel, and the grace administered therein.

Now at present, concerning our outward conformity unto
the world, there needs no great search to be made ; it is
open and evident unto all ; so that as unto attire, fashions,
manner of ordinary converse, mispense of time, feastings of
rich ones, and jollities, there is little difi'erence left between
professors and the world, which God vvill not long bear with
them in ; especially not in those who have increased their
wealth in, and grown into conformity with, the world, whilst
others under the same profession, have been harrassed, im-
prisoned, impoverished, and ruined by the world. And as
for inordinate love unto the world, I have spoken so often
to it, treated so much of it, that I shall not here again insist
upon it; I shall only say, that when men grow proud, high-
minded, and value themselves according to the increase of
their earthly enjoyments, and think themselves wronged if
others do not also so value them, it is in vain for them to
pretend that their hearts do not inordinately cleave unto the
world, and the things of it.

This self-searching is the first duty we are at this season
called unto ; and if we are negligent or overly herein, we
shall not answer the mind and will of God in any one duty
or instance of any other kind. We are therefore herein to
call in God and men unto our aid and assistance, as also to
stir up ourselves unto it with diligence and perseverance.
So t\vi pST^lmiot, lest he should not be able to mak'^ a dili-

IMPENDING JUDGMENTS. 549

gent effectual examination of himself and his ways, cries
unto God to search and try him, that he might be known
unto himself, especially with respect unto any evil way of
sin or wickedness, Psal. cxxxis. 23, 24. So we ought to
cry for fresh communications of the Holy Spirit of God in
his convincing efficacy, to acquaint us thoroughly with our-
selves, and to deliver us from all self-deceivings in this mat-
ter. For when we go about this search, a thousand pretences
and arguings will arise, to the concealment or countenance
of self and sin, against a discovery and pursuit. Nothing
can remove and scatter them, but the power of the Holy
Spirit acting in his convincing efficacy. The whole deceit
of the heart in such a season will be put forth, to hide, pal-
liate, excuse, and countenance such frames and actings as
ought to be seized on and brought to judgment. There is
need of the 'candle of the Lor i to search the inward parts
of the belly,' Prov. xx. 27. of spiritual light, to look into the
secret recesses of the mind and affections, to discover what
is amiss in them. And there is need of spiritual strength,
to cast down all the strong holds and fortifications of sin,
which will be all set up at such a time, and will not be de-
molished or scattered without powerful actings of grace.
This therefore in the first place, we are to apj.dy ourselves
unto, if we intend any: success' in this work of self-ex-
amination.

So also are we to pray, that the word in the preaching
and dispensation of it, may be effectual unto the same end,
that we may find it quick and powerful, Heb. iv. 12. that it
may so judge the secrets of our hearts, 1 Cor. xiv. 25. that we
may fall down and judge ourselves also. To hide ourselves
at such a season, from the power oftheword, is an open
evidence of a ruining security.

This work, in the use of these means, is to be called over
and persisted in, if we design a compliance with the present
calls of God, or an endeavour to be found of him in peace,
when he cometh.

Fifthly, To be deeply humbled before the Lord for our own
sins, with a relinquishment of them all thereon, is the prin-
cipal part of our duty in this season. This the whole Scrip-
ture testitieth unto, speaking of these things. Without this,
all that we do, or can do, signifies nothing as unto a compU-

550 THE DESIGN OF

ance with the calls of God. This is the end of the search
before insisted on. We are to find out, to know every one,
the plague, the stroke, the disease of his own heart, so as to
be humbled before the Lord for it.

And unto this humiliation it is required,

1. Thai; it be internal and sincere. There is a humilia-
tion commonly expressing itself in the observation of daya
of fasting and prayer, which oftentimes is but the hanging
down of the head like a bulrush for a day. However, it may
be so carried sometimes, as to divert or prolong the execu-
tion of threatened judgments : but that which God requireth
of us, is to be in the fixed affections of the heart. When
the Lord Christ comes to enjoin repentance and reformation,
he gives himself that title, ' [ am he that searcheth the reins
and hearts ;' Rev. ii. 23. It is an internal hidden work,
which he looks after in our humiliation for sin. So saith
David in the same case, ' Thou requireth truth in the inward
parts ;' Psal. li. Truth or sincerity in the affections, is that
which God regards in our humiliation ; which answers the
charge in the prophet, 'Rend your hearts, and not your gar-
ments ;' inward power, not outward signs, are accepted
with God in this matter. Let us every one take it on our
own souls, every one charge his own conscience in private
with the performance of this duty : God will bear no longer
with pretences; no outward appearances or evanid affections
in a temporary humiliation for a day, though in the observa-
tion of the most solemn duties, required on such a day, will
answer the mind of God herein. For,

2. It must be extraordinary. Humiliation for our own
sins, is a duty constantly incumbent on us. To walk hum-
bly with God, is the principal thing that he requires of us in
this world, Micah vi. 9. Hereof self-abasement in a sense
of sin is the life and soul, the principle, of all other acts and
duties belonging thereunto. But when the calls of God are
extraordinary, as they are at this day, it is necessary that we
attend hereunto in an extraordinary manner. Failing in the
necessary degrees of a duty, renders it ineffectual and unac-
ceptable. If as unto times and seasons, ways, means, and
manner of this duty, we do not apply ourselves unto it with
more than ordinary diligence, and with great intention of
mind, we fail in what is expected from us. To deal with

rMPICNDlNG JUDGMENTS. 551

God on extraordinary occasions, in an ordinary frame of spi-
rit, is to despise him, or argues at least no due reverence of
him in his judgments, nor a due apprehension of our own
concerns in them.

3. It is required that humiliation for sin be accompanied
with a relinquishment of sin. ' He that confesseth his sins,
and forsaketh them, shall find mercy.' Confession is grown
a cheap and easy labour, whether it be read out of a book, or
discharged by virtue of spiritual gifts. Humiliation may be
pretended when it is not, and expressed when it is transi-
tory, no way answering the mind and will of God. But the
real relinquishment of sinful frames, sinful ways, sinful neg-
lects, can neither be pretended, nor represented better than
it is. He that thinks he hath nothing to forsake, no evil
way, no sinful negligence, no frame of heart, will be awak-
ened to a better knowledg-e of himself, when it is too late.
This we may therefore evidently try ourselves by ; what real
change hath there been in us, in compliance with the calls of
God ? what have we relinquished in our ways, frames, or
actings ? what vain thoughts are utterly excluded, whereunto
we have given entertainment ? what passions or affections
have been reduced into order, which have exceeded their due
bounds and measures ? what vain communication, formerly
accustomed unto, hath been watched against and prevented ?
what dissimulation in love hath been cured or cast out ? what
irregular actings in our persons, families, or occasions of
life have been forsaken ? An inquiry into these things will
give us real, sensible evidence, whether our humiliation for
our own sins be compliant with the present calls of God.

Sixthly, Another duty of the season is, that we mourn for
the sins of others ; of those especially in whom we are provi-
dentially concerned ; as relations, churches, the whole people
of the land of our nativity, with whom we are engaged by
manifold bonds and means of conjunction. It iswell known
that this sincere mourning for the sins of the places and
times wherein we live, of the people and churches whereunto
we do belong, is eminently approved of God, and a token
unto themselves, in whom that sense is, of deliverance in a
day of calamity, Ezek. ix. 4 — 6. To have minds careless
and regardless of the sins of other men, is a great evidence
of want of sincerity in our profession of the detestation of

o52 THE DEi)lGX OF

sin. Many pretences there are of it; as that they will not
hear us, we are not concerned in them ; that they are wicked
enemies of God, and the worse they are, the more will their
destruction be hastened : by such pretences do men deceive
their souls into a neglect of this duty, yea, unto provoking
sin such as this is.

It is a matter of sorrow^ unto them that truly fear God,
and have any concernment in his glory, or the honour of
Christ, that the whole world, so far as we know, is filled with
all abominable provoking sins ; it lies under a deluge of sin,
as it lay of old under a flood of waters ; only here and there
appeareth an ark, that is carried above it. Atheism, anti-
scripturism, disbelief of gospel mysteries, contempt of the
religion which they themselves profess, amongst all sorts of
Christians, the loss of all public faith and trust, with a litter
of unclean lusts, ambition, pride, covetousness, in many who
have the outward conduct of the church, have spread them-
selves over the face of the earth. When God thus deals with
the world, when he gives it up unto this open profligate ex-
cess which now abounds in it, it becomes unto all that truly
fear him, a place of darkness and sorrow, which calls for a
mourning frame of heart.

It is so much more as unto the land of our nativity.
From a conjunction with this people in blood, language,
manners, laws, civil interests, relations, arising from the
common law of nativity, in a place limited and bounded by
providence unto especial ends, we cannot but have a great
concernment in their good or evil. It is greater from
hence, that the same true religion hath been professed in
the whole nation, with innumerable privileges accompany-
ing it.

On these and the like considerations, the whole nation
is laid under the same law of providence for good or evil.

In the sin therefore of this people we are in a peculiar
manner concerned ; and shall be so in their sufferings.

Whether sin abound in the land at present, we have al-
ready made inquiry ; and nothing, spoken before, shall be
repeated. If we have not a sense of these provocations, if
we endeavour not to affect our hearts with them, and mourn
over them, we are very remote from that frame which God
calls unto.

IMPENDING JUDGMENTS. 553

And this mourning for the sins of others, ariseth from a
double spring.

1. Zeal for the glory of God.

2. Compassion for the souls of men ; yea, for the woful
calamitous state and condition which is coming upon them,
even in this world.

1. Surely those who are true believers cannot but be con-
cerned in all the concerns of the glory of God. If in all
our afflictions he is afflicted, in all the sufferings of his
glory, we ought to suffer. In the blessed direction given
us for our prayers, as unto what we ought to pray for, that
which in the first place is prescribed, as that which princi-
pally and eminently we ought to insist on, is the glory of
God in the sanctification of his name, the progressive coming
of the kingdom of Christ, and the accomplishment of his
will by the obedience of men in the world. If we are sin-
cere herein, if we are fervent in these supplications, is it
nothing unto us, when all these things are quite contrary
amongst us ; when the name of God is blasphemed, and all
things whereon he hath placed his name are derided ; when
the whole internal interest and kingdom of Christ are op-
posed, and the outward court of the temple, given every
where to be trodden down of the Gentiles; when all man-
ner of sins abound in opposition unto the will and commands
of God ; when the earth is almost as unlike unto heaven, as
hell itself; is their nothing to be mo.urned for herein? We
are for the most part selfish, and so it may go well with
ourselves, according to the extent of our relations and cir-
cumstances, we are not greatly moved with what befalls
others. There is evil enough herein ; but shall we be more-
over so minded towards Jesus Christ, that whilst we are in
safety, we care not though his concernments are in the ut-
most hazard ? Do we love the name of God, the ways of
God, the glory of God in his kingdom and rule, we cannot
but be deeply affected with the suffering of them all in
these days.

2.. The other spring of this mourning frame, is compas-
sion for the souls of sinners, and their persons also in the
approach of calamitous desolations.

I am hastening to an end, and cannot insist on these
things: this only I shall say, he that can take a prospect

554 THE DESIGN OF

of the eternally miserable condition of multitudes among-
whom we live, and the approaching miseries, which, without
repentance and reformation, will not be avoided, and not
spend some tears on them, hath a heart like a flint or ada-
mant, that is capable of no impression.

Seventhly, Itis a season wherein we are called to a diligent,
heedful attendance unto the duties of our stations, places,
and callings. Duties in our church relations, duties in our
families ; duties in our callings and manner of conversation
in the world. This is the advice given by the apostle, with
respect unto such a season, 2 Pet. iii. 11. 14. * Seeing that
all these things shall be dissolved, what manner of persons
ought ye to be, in all manner of conversation and godliness.
Wherefore, be diligent that you may be found of him in peace,
without spot and blemish.' Without a sacred diligence in
all these duties, we cannot be found in peace of the Lord
Christ when he comes to judge the world, and purify his
church with a fiery trial.

Negligence, coldness, and sloth in these things are
tokens of approaching judgments. And of some of them
at this day the generality of professors seem to be almost
weary of, and to attend unto them in a very indifferent and
overly manner. But we may know assuredly, that if we
thrive not in our diligence in these things, if the vigour of
our spirits in watchfulness be not engaged in them, we are
not compliant with the present calls of God.

Eighthly, It is required of us that we cry earnestly, con-
tinually, with perseverance, for such an effusion of the Holy
Spirit from above, as may dispose and work the inhabitants
of the land unto repentance and reformation.

That this is the only way, the only means of relief, of a
a sanctified deliverance from desolating judgments, hath
been declared. And this is the only way which some
of us have to help and assist the nation in its distress.
Wherefore, by a constant continuance in supplication for
such effusions of the Holy Spirit, we shall have a threefold
advantage.

1. We shall hereby discharge the duty we owe unto
the land of our nativity, in such a way as none can deny
or hinder.

We owe a duty unto it on all good accounts, moral, poll-

IMPENDING JODGAIEXTS. OO-i

tical, spiritual. We are, for the most of us, shut up from
giving any other assistance unto it, by advice, counsel, or
action ; this is that which none can hinder ; wherein the
poorest may be as useful and serviceable as the mighty.
And if it be diligently attended unto, it will be far above
whatever can be contributed by wisdom, wealth, or strength
unto the same end. For by this means we shall be saved
or perish.

2. It will preserve our own hearts in the best frame for
what we ourselves may be called unto. He that is earnest
and sincere in his supplications for the communication of
the Spirit unto others, shall not want blessed supplies of him
in his own soul. He will not withdraw from them, as unto
themselves, who so esteem, prize, and value his work towards
others.

3. We shall hereby give testimony unto God and his
grace, against the cursed profaneness of the world, who reject
and despise this only means of relief and deliverance ; for
when all other remedies fail, if God will not utterly forsake
a church or people, he doth constantly assign this as the
only means of their safety. See Jer. xxxi. 31 — 33. Ezek. xi.
17— 19. xxxvi. 25— 27. This way the world despiseth, re-
gardeth not; wherefore we can in nothing give a greater
testimony unto God, than by insisting on this way, with faith
and patience, contemning the reproaches of the world, on
the account of it.

Ninthly, Let us labour ourselves to be exemplary in re-
formation, thereby to promote it among others. Let us plead
and exhort what we will, unless we give an evidence in our
own persons, of the necessity which we judge that there is of
present reformation, we shall be of little use unto the pro-
motion of it.

Many retrenchments of liberty in conversation may be
made among the best of us ; many duties may be attended
with more diligence ; many causes of offence avoided ; many
evidences given of a deep sense of deserved judgments, and
of our reverence of the name of God therein; much fruitful-
ness in charity and good works be declared.

I have heard that in the country, where a man is looked
on to be a wise man and a good husband, among his neigh-
bours, they will note the times of his ploughing, sowing, and

55G THE DESIGN' OF i:\IPEXDING JUDGMEXTS.

manuring his ground, and not undertake any thing, until
they find him going before them in it. And if men are
looked on in a peculiar manner as professors of religion at
such a time as this, under calls and warnings from God for
repentance and reformation, the eyes of other men will be
towards them, to see what they do on this occasion. And if
they find them, as unto all outward appearance, careless and
negligent, they will judge tliemselves unconcerned, and abide
in their security. Wherefore, so far as I know, if such persons
be not exemplary, not only in repentance, but also in the
evidence and demonstration of it by its outward fruits, they
may be, and are, the great obstructors of the reformation of
the cities, towns, and places, wherein they do inhabit; nor
can any contract the guilt of a greater sin. And if God
should bring an overflowing scourge on the inhabitants of
this land, because they have not turned unto him at his calls,
it is most righteous that they should share in the judgment
also, who were an occasion of their continuance in security ;
a matter we have all just cause to tremble at.

END or VOL. XIV.

Printed by J. F.Dove, St. John's Square.